Our LORD, Our God

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Our LORD, Our God

#1 Postby Elder Gideon » Mon Mar 11, 2019 5:48 pm

Shalom Tau Malachi:

Great is our Lord and mighty in power; His understanding is beyond number (Psalms 147:5).

Great is our Lord: Adoneinu

Hear O Israel: The LORD our God, the LORD is one! (Deuteronomy 6:4).

LORD our God: Eloheinu

In a recent discourse from the Zohar, you expounded upon beautiful mysteries of the Divine Name for Tiferet—Eloah—which is exterior to this sefirah, as YHVH is interior. The very spelling of Eloah mirrored the Great Name in a way I'd never pursued: אלוה

Given what the rabbis have suggested in shifts in possessive cases of these Names, there's yet another mirror in the play between Eloah (God), Elohi (my God), and Eloheinu (your/our God) and Adon (Lord), Adonai (my Lord), and Adoneinu (your/our Lord).

This is bursting with directions. Where might the Presence incline you to start?

Gratefully,

Elder Gideon

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Re: Our LORD, Our God

#2 Postby Tau Malachi » Thu Mar 21, 2019 3:07 pm

Blessings and grace to you from Adon Yeshua Messiah!

The Names Eloah, Elohi and Elohenu, which mean ‘our God,’ ‘my God,’ and ‘your God,’ respectively, correspond with the exterior of Tiferet, the Great Name of Yahweh corresponding to the interiors of Tiferet. Essentially, Eloah, Elohi and Elohenu correspond with what is revealed to us of Yahweh, the Eternal One, understanding that whatever may be revealed of the Infinite and Eternal, there is always far more that is concealed, or that is yet to be revealed; indeed, for there can be no end to the revelation of Yahweh, the Eternal One, and the Essence of Yahweh and the fullness of the Being of Yahweh is known to Yahweh alone and no other.

Now in a recent passage of the Zohar the parallel of the Names Yahweh and Eloah was brought up, two four lettered Names of God, one beginning with Yah and the other with El, both ending in Vau-He. As we know, Yah is the Name corresponding with Hokmah-Wisdom, the head of the Pillar of Mercy, and El is the Name corresponding with Hesed-Mercy, as such we may understand that Yahweh and Eloah both represent manifestations of the grace and mercy of God, the boundless love and compassion of God. As we have said, Yahweh is attributed to the interiors of Tiferet and Eloah is attributed to the exteriors, and Eloah corresponds with what is revealed and known of Yahweh, while the Great Name of Yahweh points to that which is hidden, ever beyond. Following a similar line of contemplation, Eloah corresponds with knowledge of God in this world and Yahweh corresponds with knowledge of God in the Pleroma of Light, or World-That-Is-Coming.

El corresponds with Mercy, and as we know Vau and He correspond with Tiferet and Malkut, or the Six and the Holy Shekinah - Zer Anpin (Little Face) and Nukva (Female). The Name Eloah, therefore, corresponds with the Six and Malkut manifest in Mercy, in revelation and realization of the Divine, or the play of full Supernal Influx. As we know, this transpires through the unification of Tiferet, or the Six, with Malkut, which comes to pass through the grace and mercy of God, and through the response of the faithful and spiritual elect to it, or the spiritual Community of Israel remembering and keeping covenant with God Most High (El Elyon). As is known, in the Messiah there is a New Israel and New Jerusalem, and a new covenant, the holy covenant, continuum, passing to those who receive the Messiah, the anointing with the Holy Light and Spirit of God. In the old covenant with the Hebrews there was the manifestation of Eloah, revelations of Yahweh, but with the First Coming of the Messiah there was a greater manifestation of Eloah, and as we know there is to be an even greater manifestation of Eloah in the Second Coming, which now has begun among us. If we inquire into the distinction of the manifestation of Eloah in the old covenant versus the new covenant it is this: In the old covenant, under the law, the manifestation of Eloah, revelations of Yahweh, transpired in states of nearness, and so twoness, separation, but with the appearance of the Messiah, in the new covenant, under grace, the manifestation of Eloah, the revelations of Yahweh, may transpire in states of intimate nearness and oneness for those receiving the Messiah, and so being indwelled by the Messiah and Holy Spirit.

Here we may say that the divine fullness of the Name of Eloah was manifest in the appearance and revelation of the Risen and Ascended Messiah - Hayyah Yeshua; the realization of the Absolute Oneness of God Most High embodied in Yeshua being the perfect and complete unification of Vau-He, or Tiferet and Malkut (Groom & Bride). This, of course, is hinted at in the gospels by the Magdalene becoming the first witness of the Risen Messiah, the first to receive this manifestation of Eloah in divine fullness, and so being ordained as the Apostle of Apostles; hence the full embrace of ‘Groom’ and ‘Bride’ in Yeshua and Mirya in the resurrection and ascension.

As you might imagine there are many different gradations of the manifestation of Eloah, and likewise Elohi and Elohenu - various grades of the revelation of Yahweh in nearness and oneness; as for Eloah, ‘our God,’ this indicates that though from one to another revelations of Yahweh may differ all are revelations of One God, and likewise this indicates revelations to a whole community, an entire people, so shared, mutual, revelations of God. These various gradations of nearness to God and oneness with God in the awakening and realization of souls, of course, correspond with different interactions with Tiferet and Malkut, or the ‘love-play of the Groom and Bride.’

Now speaking on a most basic level the parallel between Eloah and Adon, Elohi and Adonai, and Elohenu and Adoneinu, these represent two dimensions of our experience of revelations of Yahweh, or experiences of Light Transmission, Eloah corresponding with the inner and Adon with the outer. In any revelation of God in our heart and soul, and in our life, there is an inner and outer dimension, and the inner corresponds with ‘secret’ knowledge of God we receive that cannot be shared with others but that can only be received through direct experience, knowledge that only the Spirit of God can reveal to a soul; and the outer corresponds to knowledge of God received that can be shared with others, as well as the capacity to initiate or empower others as we integrate revelations, or spiritual or supernal realization.

There is something more, though, between Elohi and Adonai, for Elohi may correspond with knowledge of God that is carried in our soul from previous lives while Adonai may correspond with the knowledge of God we are able to drawn into our present life; again, a form of ‘secret’ knowledge of God that is hidden and knowledge of God that may be disclosed.

There is a further implication of Eloah and Adon, for Eloah may be understood to indicate whatever Truth and Light is revealed to us, and Adon may be understood to indicate what we are able to actualize and realize, and integrate and embody of that Truth and Light. Essentially, the full reception of any revelation of God, any unveiling and self-disclosure of God in our heart and soul, is completed through enacting and embodying that Truth and Light so that it is fully known and understood on an experiential level, being made manifest in this world.

This seems enough for an initial contemplation of Eloah and the interplay of Names associated with the exteriors of Tiferet and Malkut, here I’m inclined to pause, waiting upon the Holy Spirit.

May Eloah bless you and may Adoneinu be with you this day! Amen.

Shalom Aleichem!
Tau Malachi
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Ecclesia Pistis Sophia

Elder Gideon
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My God and Your God

#3 Postby Elder Gideon » Fri Mar 22, 2019 1:06 pm

Feast Day Shalom, Tau Malachi:



In the old covenant, under the law, the manifestation of Eloah, revelations of Yahweh, transpired in states of nearness, and so twoness, separation, but with the appearance of the Messiah, in the new covenant, under grace, the manifestation of Eloah, the revelations of Yahweh, may transpire in states of intimate nearness and oneness for those receiving the Messiah, and so being indwelled by the Messiah and Holy Spirit.

Many thanks, Tau, for opening up so many angles in this mystery of inner and outer dimensions of these Divine names joining Tiferet and Malkut. Everything you’ve shared contributes to something I’m hearing differently regarding the Shema:

Shema Israel, YHVH Elohenu, YHVH Ahad.

Out of respect for the Great Name, Judaism will never pronounce YHVH, but will veil YHVH with Adonai. Given what you’ve shared above, YHVH being the ever-more, what is yet-to-be-known of the One, in addition to the intention of reverence, Adonai makes another sense of what is known of YHVH, what may be shared.

YHVH and Adonai come together very explicitly in the center of the Shema in the words YHVH Elohenu. "The Lord your God" is a link of what is concealed (YHVH) and revealed (Elohenu) in way that now feels like a pivot between everything manifest here (Shema Israel) and its conscious disappearance and dissolution in the One (YHVH Ahad). May more souls open to this reality and welcome passing away in God. Amen!

In any revelation of God in our heart and soul, and in our life, there is an inner and outer dimension, and the inner corresponds with ‘secret’ knowledge of God we receive that cannot be shared with others but that can only be received through direct experience, knowledge that only the Spirit of God can reveal to a soul; and the outer corresponds to knowledge of God received that can be shared with others, as well as the capacity to initiate or empower others as we integrate revelations, or spiritual or supernal realization.

Given our Feast Day of the Crucifixion and Resurrection, I wished to share something the Risen Savior said from the Gospel of John that stands out differently in light of the mysteries of Elohi and Elohenu:

But go to my brothers and say to them, “I am ascending to my Father and your Father, to my God and your God” (20:17).

The repetition of these possessive cases my Father and your Father, to my God and your God might seem unnecessary until we respect the distinction they suggest of what can and can’t be shared of the knowledge of God. The “and” speaks overlapping knowledge(s), yet the pronouns “my” and “your” delineate what is knowledge in oneself and in another. What more can we draw out of this moment I’ve glossed over for so many years until today?



Gratefully,

Elder Gideon


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