YHVH Eloah Ve-Da'at

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Elder Gideon
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YHVH Eloah Ve-Da'at

#1 Postby Elder Gideon » Tue Dec 27, 2011 1:01 am

Shalom!

From a recent inquiry, I'm fascinated by the the distinctions within the Divine name YHVH Eloah Ve-Da'at, which translates literally according to page 196 of Gnosis of the Cosmic Christ as, "Lord God and Knowledge" or the "Lord God as God is known." The spelling of this Eloah itself is intriguing:

אֱלוֹהַּ


This is a compound of El, אֱלֹ, and Oah, וֹהַּ, the last two letters which are the same as those of the Great Name YHVH.

The Order of St. Rafael is founded upon holy knowledge, holy Da'at. In this Divine name there appears to be a secret of this healing power of El, Rafael, on which all is apparently founded: the union of the Bridegroom and Holy Bride.

Related with this is Elohim, a Divine name which I'm finally understanding differently in its 'singular' form:

אֱלֹהֵי

What a huge experience! Where I made this complicated and confusing has recently been clarified by a word of the Spirit. When I directly asked in prayer and study, "Why doesn't אֱלֹהֵי as in God of Hosts always read Elohim Tzavaot?" I appear to be hearing Elohim Tzavaot, God of Hosts, in an exciting way: אֱלוֹה Elohe is simply the singular form of the same Divine name for God, Elohim, which is plural and is singular, all at once.

The spelling of Eloah is almost contradictory to our experience of YHVH Eloah Ve-Da'at. Eloah is El, ending with a Vav-Heh; Elohe is also El with a reversed Yah, meaning Heh Yod.

I'm intrigued to see that Elohe is the predominant Divine name in the book of Job, which uses Elohe most often for the name of God.

I suppose I'm most intrigued by such a Divine name attributed to Tiferet for its allusion to Da'at, enlightened knowledge. How Masters of the Tradition have commented on "YHVH Eloah Ve-Da'at" fascinate me, Tau Malachi, being a Divine name revealing as Tiferet what is hidden of Keter.

May Da'at of the Holy One fill the land.

Gratefully,

Elder Gideon+

Tau Malachi
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The Lord God who enlightens

#2 Postby Tau Malachi » Tue Dec 27, 2011 12:37 pm

Greetings and blessings in the light of the Messiah!

In the Christian Kabbalah the word for “gnosis” is da’at. If we understand gnosis, da’at, spiritual knowledge, as an experience of spiritual illumination, or enlightenment, then Yahweh Eloah Ve-Da’at, the “Lord God of Knowledge,” may also be translated as the “Lord God of Enlightenment” – “Yahweh Eloah who enlightens.”

Eloah means the “One God,” one and only; and specifically means the One God as the One God is revealed to us, experienced by us, known to us.

Elohi means “my God,” and indicates the One God as revealed to me as an individual, as experienced by me, and known to me – the unique knowledge, understanding and wisdom of the One God held in my heart and soul.

Elohenu means “your God,” and indicates the One God as revealed to you, to others, and as experienced by others, and known to others – the unique knowledge, understanding and wisdom of the One God held in the hearts and minds of others.

Understanding this, Eloah encompasses Elohi and Elohenu, for there is not a multiplicity of gods in revelation, but rather there is One God revealed and known to all who desire to receive knowledge of God – Eloah indicates the One God revealed to me and you and others, to everyone who seeks knowledge of God, knowledge of the Truth (Amet).

Elohim in relationship to Eloah, Elohi and Elohenu, indicating the One emanating as Many, encompasses all of these, and indicates the complete and utter transcendence of the One God – Elohim is God in creation, immanent, but as the infinite universal, with countless revelations in what we may call a “quantum emanation.” Basically speaking, Eloah, Elohi and Elohenu are what is known of Elohim through revelations and experience, while Elohim is that which is known, but also that which is unknown, indicating the infinite knowledge, presence and power of the One God ever beyond our comprehension.

We may say that Eloah is the One God as the One God is known to us, understanding Eloah as the accumulated knowledge of God as revealed to us all, while Elohim is the One God as known to Godself.

Now, if we look into the Holy Name of Eloah, as you point out dear brother it is the Name of El joined to Vau-He, Alef-Lamed taking the place of Yod-He in the Great Name of Yahweh. Thus, Alef holds the place of Yod, and although it is a holy letter of unity, in its shape there is the suggestion of separation, individuation and movement, evolution; and joined with this, Lamed holds the place of the first He, and implies the Upper Shekinah set into motion – hence, the infinite potential represented by Yah is being revealed, actualized, realized as El.

As we know, Yah corresponds with Hokmah (or Hokmah-Binah), and El corresponds with Hesed; the revelation of God, the knowledge of God, is the expression of God’s mercy – in mercy, in loving-kindness, God reveals Godself and gives Godself to us.

Vau-He of Eloah indicates the primary vehicle of the revelation of God, or knowledge of God, for as we know, Vau corresponds with the world of angels, the messengers of God, and it is through the holy angels that God interacts with creatures and creation in compassion; hence, restricted emanations of God’s presence and power that finite creatures are able to receive. Likewise, He final is the lower Shekinah, which indicates all our experiences, all circumstances, situations and events composing our soul’s journey as an ongoing communication of God with our soul, or revelation of God to our soul.

There is, of course, a greater revelation than this – as we know and understand, Vau also corresponds with the Messiah, and He final with the Holy Shekinah of the Messiah, a revelation of the One God far beyond that of the angels of God, a revelation through the Son of God. In this regard we may understand that Eloah takes on new meaning to Christian Mekubalim, for it indicates the revelation of the One God we receive through Adonai Yeshua Messiah; hence, our salvation, or enlightenment and liberation.

If Eloah takes on new meaning, then so also Elohi and Elohenu take on new meaning to us, for each of us has a unique experience and knowledge of Hayyah Yeshua, the Risen Messiah, and the indwelling Messiah within us is an individual and unique emanation of Adonai Messiah.

Now, if we wish to contemplate the Names of God, Elohim Tzavaot and Eloah Tzavaot, we may say that Elohim Tzavaot corresponds with the knowledge and experience of the One God among the hosts of God, the holy angels of God, and Eloah Tzavaot corresponds with the knowledge and experience of the One God in the revelations of the One God to us through the hosts, the holy angels. As such, Elohim Tzavaot corresponds with the revelation of the One God in the World to Come, and Eloah Tzavaot corresponds with the revelation of the One God in this world.

Generally speaking, God as God is known by the angels, and God as God is known by human beings, is very different, naturally so; there are, however, great tzaddikim and navim who have knowledge of God akin to that of the holy angels, and those that may even have greater knowledge of God than the angels – this was true, for example, of Moshenu, and yet more so of Adonai Yeshua and apostles established in the enlightenment of the Messiah.

There is something more to be said, however, concerning Elohim Tzavaot and Eloah Tzavaot, for they indicate the reaching and not-reaching of soul in the knowledge of God, and the play of makifin and p’nimi, “encircling knowledge” and “internalized knowledge.” Elohim Tzavaot may correspond with knowledge we may hold during peak state of consciousness, or during direct spiritual and mystical experiences, or in experiences of consciousness beyond the body, while Eloah Tzavaot may correspond with that aspect of the knowledge we acquire that can be internalized and communicated from our realization.

There is a similar play between Elohi and Eloah according to great mekubalim, Elohi indicating knowledge we cannot share, knowledge that is concealed, Eloah indicating knowledge that we can share, knowledge revealed.

In this regard it is not surprising that the prophets often use the Divine Name of Eloah Tzavaot instead of Elohim Tzavaot, both in terms of the knowledge of the One God among the angels revealed and concealed, and the knowledge of the prophets revealed and concealed.

This play of revealed and concealed knowledge, of course, whether of the tzaddikim or maggidim, corresponds with Tiferet and Da’at, respectively; Tiferet is what can be revealed, Da’at is what is concealed.

There is much more that can be discussed, but it seems to me that this is enough for the moment – waiting upon the Holy Spirit seems wise.

O Eloah, may we receive Your revelation in full, and may we be empowered to share all of Your Word and Wisdom that we can; may we be blessed to glorify You (Atoh). Amen.

Peace be with you!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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