Post by Questor on Oct 24, 2015 15:50:28 GMT -8
I was cruising through Chabad.Org, and stumbled over this description of the Oneness of G-d...which does a good job of leaving the reader to infer that G-d's Oneness has an Non-Material Being (YHVH) as well as a Material Being (Yeshua).
When I run across these things in Rabbinical Jewish Thought, I always wonder how they manage to escape the connections to Yeshua as Mashiach even as they leave opening for Yeshua haMashiach to fit into the description of the Oneness of G-d.
Chapter Ten: One, As Only He Can Be
Adapted by Eliyahu Touger
From His Vantage Point
Sources:
Tanya , ch. 20;
Or, p. 55b;
Derech Mitzvosecha, pp. 23, 120;
the maamar entitled VeYadaata 5657;
the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666, p. 242;
Likkutei Sichos, Vol. XI, p. 11ff.,
Vol. VXIII, pp. 225-226
R. Benyamin Kletsker was a successful timber merchant in Russia and a 'chassid' who would spend hours in deep meditation and prayer. Once, after preparing his annual balance sheet and calculating the hefty profit he had earned, he wrote as the bottom line: Ein od milvado, “There is nothing else aside from Him.”
His partner chided him for his ostentatious display of his
beliefs. To which R. Benyamin answered that he had not written the statement consciously; it was as if the words had written themselves. “Just as we occasionally think of business in the midst of prayer,” he explained, “it is possible to think of prayer in the midst of business.”
Who Knows 'One'?
The Shema praises G-d as being “one.” The Shulchan Aruch explains that the Hebrew word “one,” אחד (echad), implies that G-d is one in the heavens and the earth. The א stands for G-d who is “the L-rd of the world.” The ח stands for the seven heavens and this material earth, and the ד stands for the four directions of this material world. G-d’s oneness permeates the heavens and every corner of our material existence.
Chassidus notes that echad implies a sequence; one is followed by two. This does not apply with regard to G-d. Instead, His oneness is all-encompassing and absolute to the extent that there is no other existence at all. Why then, Chassidus continues, does the use the word echad? It would have been preferable to use the term yachid, which implies singular oneness, perfect integrity that leaves no place for even the conception of any other entity.
In resolution, it is explained that this is precisely the intent. G-d’s singular oneness is taken for granted. Were this not to be true were He a composite of different entities He could not be G-d.6 What is unique in the description of Him as one is that this material world that appears to exist in its own right, as a separate and distinct entity, is one with Him. www.chabad.org/library/article_cdo/aid/84835/jewish/The-Divine-Oneness.htm
As also Yeshua haMashiach is both in G-d, and also separate and distinct as a material being.
Food for thought.
When I run across these things in Rabbinical Jewish Thought, I always wonder how they manage to escape the connections to Yeshua as Mashiach even as they leave opening for Yeshua haMashiach to fit into the description of the Oneness of G-d.
Chapter Ten: One, As Only He Can Be
Adapted by Eliyahu Touger
From His Vantage Point
Sources:
Tanya , ch. 20;
Or, p. 55b;Derech Mitzvosecha, pp. 23, 120;
the maamar entitled VeYadaata 5657;
the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666, p. 242;
Likkutei Sichos, Vol. XI, p. 11ff.,
Vol. VXIII, pp. 225-226
R. Benyamin Kletsker was a successful timber merchant in Russia and a 'chassid' who would spend hours in deep meditation and prayer. Once, after preparing his annual balance sheet and calculating the hefty profit he had earned, he wrote as the bottom line: Ein od milvado, “There is nothing else aside from Him.”
His partner chided him for his ostentatious display of his
beliefs. To which R. Benyamin answered that he had not written the statement consciously; it was as if the words had written themselves. “Just as we occasionally think of business in the midst of prayer,” he explained, “it is possible to think of prayer in the midst of business.”Who Knows 'One'?
The Shema praises G-d as being “one.” The Shulchan Aruch explains that the Hebrew word “one,” אחד (echad), implies that G-d is one in the heavens and the earth. The א stands for G-d who is “the L-rd of the world.” The ח stands for the seven heavens and this material earth, and the ד stands for the four directions of this material world. G-d’s oneness permeates the heavens and every corner of our material existence.
Chassidus notes that echad implies a sequence; one is followed by two. This does not apply with regard to G-d. Instead, His oneness is all-encompassing and absolute to the extent that there is no other existence at all. Why then, Chassidus continues, does the
use the word echad? It would have been preferable to use the term yachid, which implies singular oneness, perfect integrity that leaves no place for even the conception of any other entity.In resolution, it is explained that this is precisely the intent. G-d’s singular oneness is taken for granted. Were this not to be true were He a composite of different entities He could not be G-d.6 What is unique in the description of Him as one is that this material world that appears to exist in its own right, as a separate and distinct entity, is one with Him. www.chabad.org/library/article_cdo/aid/84835/jewish/The-Divine-Oneness.htm
As also Yeshua haMashiach is both in G-d, and also separate and distinct as a material being.
Food for thought.
