Zohar Vol2. Beresheet B Section 64: 369. Come and behold: the Holy One, blessed be He, cannot reside in a place where male and female are not found together. Blessings can be found only in a place where male and female are together. As it is written: "And he blessed them and called their name Adam (man), on the day they were created" (Beresheet 5:2). It was not said that He blessed him and called him Adam (man). THIS TEACHES US that he was not called BY THE NAME OF Adam (man), except as a male and female combined.
Are you ready to read the truth even if it means telling you that you have been believing a Great Lie all your life? If so, then continue reading this blog.
The Book of Genesis contains two accounts of Man's creation. In Genesis 1:27, the creation of male and female is described as coincident, while In Genesis 2:7, 21, 22, the separate creations of male and of female are described:
Genesis 1:27 So God created man in his own image, in the image of God he created him; male and female he created them.
Genesis 2:7 the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. 21 So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs and closed up the place with flesh. 22 Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man.
Even in ancient times, the presence of two distinct accounts of the creation of the first man (or couple) was noted. The first account says male and female [God] created them, implying simultaneous creation, whereas the second account states that God created Eve subsequent to the creation of Adam. The Midrash Rabbah reconciled the two by stating that Genesis 1, "male and female He created them", indicates that God originally created Adam as a hermaphrodite, bodily and spiritually both male and female, before creating the separate beings of Adam and Eve.
The Midrash states: "Jeremiah, son of Eleazar, says: God created Adam androgynous, but Samuel, son of Nahman, says, He created him 'double-faced', then cutting him in twain and forming two backs, one to the one and the other to the second".
"...a rib..." (Genesis 2:21-24) - Hebrew tsela` can mean side, chamber, rib, or beam. The traditional reading of "rib" has been questioned recently by feminist theologians who suggest it should instead be rendered as "side," supporting the idea that woman is man's equal and not his subordinate.
Since Adam's face was located at the front, while Eve's face was at the back, the hermaphrodite Adam was associated with the masculine grammatical gender even though "he" was both male and female. (Apparently, the hermaphrodite Adam had only one pair of legs and feet, thus the concept of front, where the feet are pointing, and back, was applicable).
Now if the Midrash's interpretation of Adam's creation is correct, then this implies that Man can exist in three different natures, namely:
- Man the Hermaphrodite
- Man the Male
- Man the Female
And since God, or YHWH, created Man in His own image, this implies that God too exists in three different natures as well:
- God the Hermaphrodite, also known as God the Father
- God the Male, also known as God the Son
- God the Female, also known as God the Holy Spirit
Unlike Man whose body is finite, God's body is infinite, and therefore He can exist in these three different natures simultaneously.
The case of God the Hermaphrodite is similar to the case of Adam the Hermaphrodite, wherein the face of the Son is located at the front, while the face of the Holy Spirit is located at the back, and this is why He is referred to as God the Father and not God the Mother:
John 14:8 Philip said, "Lord, show us the Father and that will be enough for us." 9 Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father".
And, since God the Father is both Male and Female, this means that the Father is greater than the Son (who is only Male), and is also greater than the Holy Spirit (who is only Female).
Thus, the Father is God, the Son is God, and the Holy Spirit is God, and all three are one God, and yet, the Father is greater than the Son and the Holy Spirit:
John 10:30 I and the Father are one.
John 14:28 "You heard me say, 'I am going away and I am coming back to you.' If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.
Philippians 2: Your attitude should be the same as that of Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be grasped,
Metatron: The Lesser YHWH
Metatron is identified with the term "lesser YHWH", which is the Lesser Tetragrammaton. The word Metatron is numerically equivalent to Shaddai (Almighty) in Hebrew gematria, whose number is 314 ; therefore, he is said to have a "Name like his Master". Extra-talmudic mystical texts do speak of a "lesser YHWH", apparently deriving the concept from Exodus 23:21, which mentions an angel of whom God says "my name is in him".
The Zohar calls Metatron "the Youth". It identifies him as the angel that led the people of Israel through the wilderness after their exodus from Egypt (again referring to Exodus 23:21, see above), and describes him as a heavenly priest.
It should be noted that Christ stated that the Father, the Son, and the Holy Spirit do share one name:
Matthew 28:18 Then Jesus came to them and said, "All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name [not names] of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."
In my next blog I will be discussing more about Metatron and his association with King Melchizedek and with Christ himself.
The Goddess
The gender of the Holy Spirit has been the object of some discussion in recent years, questioning whether the Holy Spirit should be referred to as "he", "she" or "it". If by "gender" is meant grammatical gender, the gender of the Holy Spirit varies according to the language used. In the Semitic languages such as Hebrew ("רוח"), Aramaic and its descendant Syriac, it is feminine, and in Greek it is neuter ("πνεῦμα").
Thus in the Old Testament, which was originally written in Hebrew and Aramaic, the feminine grammatical gender is used; while in the New Testament, which was originally written in Greek, the neuter gramatical gender is used. However, due to translator's bias, the masculine pronoun ("he", "him", "his") is commonly used in the New Testament when referring to the Holy Spirit, who is traditionally believed by many translators to be masculine just like the Father and the Son.
The only case when an explicitly masculine pronoun was used when referring to the Holy Spirit was when Apostle John reports of Jesus referring to the Holy Spirit as a Comforter (paraklētos, masculine in Greek), and uses grammatically necessary masculine forms of the Greek pronoun autos. When he reports Jesus speaking of the Holy Spirit as Spirit, grammatically neuter in Greek, Apostle John uses the masculine form of the demonstrative pronoun ekeinos ("that male one"). This breaking of the grammatical agreement, is believed by some to be an indication of the authorial intention to convey the Holy Spirit's masculinity:
John14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive , because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
Based on this statement, it is quite clear that Christ himself is also a Comforter just like the Holy Spirit. Thus, "Comforter" is a title or position both occupied by the Son and the Holy Spirit. And although the word "Comforter" (paraklētos in Greek) has masculine grammatical gender, this does not mean that a female cannot occupy the said position. (Thus, the "he" and "him" in John 14:16-17 are applicable to the title of the Comforter and not the gender of the Holy Spirit).
Similarly, the word "Man" in Hebrew is 'adam, and although it has a masculine grammatical gender, it refers to human beings in general, and can apply to both male and female.
So when Apostle John was using masculine forms of the Greek pronoun autos when referring to the Holy Spirit, whom Christ referred to as another Comforter just like him, John was only doing so out of grammatical necessity and consistency.
The Holy Spirit's femininity was alluded to by Christ when he compared the Holy Spirit to a mother who must give birth again to a person wishing to enter the kingdom of God:
John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest , except God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born ? 5 Jesus answered , Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
The Apostle Paul compared the Holy Spirit to Sarah and to the "heavenly Jerusalem" which he also called the mother of all born again Christians:
Galatians 4:26 But Sarah, the free woman, represents the heavenly Jerusalem. And she is our mother. 27 That is what Isaiah meant when he prophesied, "Rejoice, O childless woman! Break forth into loud and joyful song, even though you never gave birth to a child. For the woman who could bear no children now has more than all the other women!" 28 And you, dear brothers and sisters, are children of the promise, just like Isaac. 29 And we who are born of the Holy Spirit are persecuted by those who want us to keep the law, just as Isaac, the child of promise, was persecuted by Ishmael, the son of the slave-wife. (NLT)
The Athanasian Creed
If the Father is greater than the Son and the Holy Spirit, then why do some Christians insist that the Father, the Son, and the Holy Spirit are coequal?
The Athanasian Creed is a Christian statement of belief, focusing on Trinitarian doctrine and Christology. It has been used by Christian churches since the sixth century AD and is the first creed in which the equality of the three persons of the Trinity is explicitly stated.
A medieval account credited Athanasius of Alexandria, the famous defender of Nicene theology, as the author of the Creed. According to this account, Athanasius composed it during his exile in Rome, and presented it to Pope Julius as a witness to his orthodoxy.
Athanasius of Alexandria (c. 293 – 2 May 373), was a Christian theologian, bishop of Alexandria, Church Father, and a noted Egyptian leader of the fourth century. He is best remembered for his role in the conflict with Arius and Arianism. At the First Council of Nicaea, Athanasius argued against Arius and his doctrine that Christ is of a distinct substance from the Father and is also inferior to the Father.
The First Council of Nicaea was a council of Christian bishops convened in Nicaea in Bithynia by the Roman Emperor Constantine I the Great in A.D. 325. The Council was historically significant as the first effort to attain consensus in the church through an assembly representing all of Christendom.
Its main accomplishments were discussion and settlement of the Christological issue of the relationship of Jesus to God the Father; the construction of the first part of the Nicene Creed; settling the calculation of the date of Easter; and promulgation of early canon law.
However, even before the First Council of Nicea was assembled, Constantine the Great was already condemning Arius, and heavily favoring Alexander of Alexandria, who like Athanasius, also believed in coequality among the Blessed Trinity. Alexander was the leader of the opposition to Arianism at the First Council of Nicaea. He is also remembered for being the mentor of the man who would be his successor, Athanasius of Alexandria. The following is an excerpt of Constantine's letter to both Alexander and Arius:
Eusebius Book II Chapter LXIX: Origin of the Controversy between Alexander and Arius, and that these Questions ought not to have been discussed.
"I understand, then, that the origin of the present controversy is this. When you, Alexander, demanded of the presbyters what opinion they severally maintained respecting a certain passage in the Divine law, or rather, I should say, that you asked them something connected with an unprofitable question, then you, Arius, inconsiderately insisted on what ought never to have been conceived at all, or if conceived, should have been buried in profound silence. Hence it was that a dissension arose between you, fellowship was withdrawn, and the holy people, rent into diverse parties, no longer preserved the unity of the one body.
Not surprisingly, Arius was later on deemed a heretic by the First Council of Nicaea of 325.
The following is an excerpt of the Athanasian Creed which promulgates the blasphemous belief in coequality among the Blessed Trinity:
Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except every one do keep whole and undefiled; without doubt he shall perish everlastingly. And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons; nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God. So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the Catholic Religion; to say, There are three Gods, or three Lords. The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity.
Sources:
http://en.wikipedia.org/wiki/Adam_and_Eve#Jewish_traditions
http://www.jewishencyclopedia.com/view.jsp?artid=1508&letter=A