Between G-d And Adam

The question that is often asked is how are G-d and Adam/Humanity united in Yehoshua/Jesus? The question that needs to be asked is how is G-d and Adam differentiated in Yehoshua?

This is also the question, how is the Creator and the creation differentiated in Yehoshua? To make this clearer, how is it ultimately and absolutely only in Yehoshua HaMashiach / Jesus Christ that the independent power of G-d to exist and live is differentiated from the dependent power of creation to exist and live?

This question is a most essential question on every level. It is not only an essential question on the broadest level of existence. It is also an essential question on the interpersonal level that lays at the heart of the Torah, the level of love. You cannot respect or love G-d if you are not completely clear as to what the difference is between you and G-d. Sin attempts to obscure the difference between ourselves and G-d. 

This is experienced also in the interpersonal relationship between soul and soul. You cannot respect or love another unless you fully appreciate the difference between yourself and them. This is the core premise for understanding the commandment to love your neighbor equally to and with yourself, and to treat others equally to  yourself. It is no truer to say that you can't love your neighbor if you don't first love yourself than it is to say that you can't love yourself if you don't first love your neighbor. It all begins with appreciating the true value of the difference between your neighbor and yourself. And the exact difference between every soul is created and established in Yehoshua HaMashiach. This is because the exact difference between G-d and all creation is created and established in Yehoshua HaMashiach. 

This is why the common question asking how the divine and human are united in Yehoshia/Jesus is an immature and poorly framed question. The way different things may be united depends on how the are differentiated. Starting with the question, how are the divine and the human united in Mashiach/Christ assumes that it is already known from self-evidence how they are differentiated. In fact this is not known. There is abundant self-evidence that the human and divine are different, but there is no self-evidence at all as to how they are differentiated. To suggest that how the existence of the Creator and the creation are different is self-evident to one's self would Nero suggest that one jadone's self the nature of the word of G-d. Since we hold that it is Yehosha HaMashiach alone who possesses the nature of the word of G-d, we also understand that in him is the knowledge of how the existence of the Creator is differentiated, both in the beginning and for eternity, from the existence of his creation.  

We must begin, therefore, by asking the right question.  How is G-d and Adam differentiated in Yehoshua? Even by asking this question we state as our premise that it is in Yehoshua HaMashiach, as the word of G-d, that G-d and Adam and therefore all creation are differentiated.  Mashiach is the one who enables creation to exist distinct from G-d.

Deep Questions for Christian/Jewish Dialogue #1 Trinity

I am asked, do you believe in the doctrine of the Trinity?

I respond, Let me ask you a question, so that I am sure I understand what it is that you are thinking when you ask this question.

When you read that The Word become flesh, how do you understand this? Did the Word become flesh or was his body only a garment?  When his body was raised from the dead, was it a mere garment that was raised?

For it is written, The LORD God breathed into his nostrils and he became a living soul.  Since Adam, the first human, became a living soul through the unity of the body and the spirit, how do you understand the Messiah to have become a living soul?

Was only the spirit divine or was the body also divine? Or how do you say that also the human soul, which lives through the union of body and spirit, in Mashiach was the Word of God?

If the Word did not actually become flesh but only put on the body like an article of clothing, if Mashiach is not the Word of God being human in both spirit and body, what does it mean to you to say that the Word became flesh and lived among us?  If the body of Mashiach is not both human and divine at once, how is Mashiach a living human soul and the son of Adam at all, and how is it that the human soul and body were raised as one from the dead?

So then, when you ask if I believe in the doctrine of the Trinity, are you asking if I believe that the human soul of Mashiach is a member of the Trinity?

I would ask you a further question. Do you believe that the Messiah of Israel is one root soul of all Israel?

If you do, does your understanding of the Trinity illuminate this relationship? Ought we to speak of things that are over our heads?

Will the day come when it is brought to light that Christians have killed one another, either literally or socially, over concepts of God that they never even should have tried to speak about?  For there is no way to come to the Father except through the revelation of the Mashiach of Israel, our soul, which revelation is yet to be made fully known in all creation.

Then the knowledge of the God of Israel will fill the earth like the waters fill the oceans.  Then no one will challenge their neighbor, questioning them and threatening them, saying, Do you know the true doctrine of God?

Then Yehoshua Knowing...

What does it mean, "You will seek me and not find me"?



Yochanan/John 6

:15 

Therefore, Yehoshua, knowing that they are about to come and to seize him that they might make him king by force, departed alone again to the mountain, withdrawing by himself.



Comment

The record shows that everything that happened to Yehoshua was about the people's desire for an anointed Prophet King like Moshe. Indeed, they looked for a son of David, but one like Joseph/Yehosef, who would rule over all nations through the power of his personal righteousness and unique relationship with HaShem.

Indeed, Yehoshua would be that Anointed One, but the people would have tried to make him that King by force. This is what the rulers of the Jews who lived in the territory of Judea were determined to prevent from happening. Yehoshua, in obedience to the direct order that he received from God, his father, determined to use the will of the rulers as his own way of escaping the will of the people to make him King by force. 



Yochanan 7:34-36 based on OJB


34 You will seek me and not find me and where I am you are not able to come.
 35 Therefore, those of  the territory of Yehudah said to themselves, Where is this man about to journey that we will not find him? Surely he is not about to sojourn to the Golus, those in exile to be found among the Yevanim (the Greeks) to teach the Yevanim? [Mishle/Proverbs 1:28]
  36 What is this word which he said, "You will seek me and will not find me and where I am you are not able to come"?

Comment

This pattern of dramatic tension between the people and the rulers of the Jewish Nation around Yehoshua that was set up during his ministry to Israel on earth can be seen to repeat throughout history.  This tension was later taken over in the relationship between the people of the nations who were drawn to Yehoshua/Jesus, on the one hand, and the later rulers of the Jewish nation, the rabbis, on the other hand.  Like in the case of the Jews of the Galilee, Judea and Jerusalem, where so long as the people saw his power they wanted to make him the king of Israel by force — and the rulers determined to do whatever they needed to do to stop this — so a Christian society developed manifesting itself in forms like the Christian Roman Empire, the Crusades as well as many more subtle forms that wanted to make Yeshua/Jesus King by force.  

Against this effort, the rabbis continued to stand firm, simply by refusing to acknowledge or accept him as the king or Messiah of Israel.  And Yehoshua himself, according to the purpose of God, continued to use this effort of the leaders of the Jewish nation to his own ends.  For he will remain concealed at the right hand of God and will never be revealed by God to the world openly until Jerusalem with her Torah leaders become  ready to embrace him.  And they will not become ready to embrace him, certainly, until the many peoples who follow after him cease trying to make him to be the king of Israel by their own force.