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4 Hear [Shema], O Israel [Yisroel]: Yahweh our elohim is one [Echad] Yahweh:
'Hear, (Sh'ma) O Israel: Yahweh our elohim is the one (ekhad) Yahweh'
"Hear, O Israel! He who shall be our MIGHTIES is the One he who shall be! [Eureka]
...Now for this result to be manifested, one of three things was necessary; either that "Ail," the Eternal Spirit Himself, should descend from unapproachable light, and plant Himself in the midst of the Hebrew nation unveiled; or, that a portion of free spirit, emanating from His substance, should be embodied, constituting "Holy Spirit Nature," or God veiled; or, that the Eternal Spirit should create a body from the material race of Adam, and fill it with His own power and wisdom without measure.
In either of these events, it would have been God with Israel, dwelling in the midst of them. But the first alternative was impossible: for God unveiled in any nation would be its destruction, for Moses testified that Yahweh declared to him: "There shall no man see Me, and live"; and Paul, who taught the same doctrine as Moses, says: "No man hath seen, or can see Him"; and Jesus also bears the same witness, that "No one hath seen the Father, except he who is from Theos (Divine Power): the same hath seen the Father."
...Such is the hidden mystery of the Sh'ma Yisraail, revealed in the Nazarene proclamation of the Moses-like prophet and his apostolic associates. Hear, O Israel, the Eternal Spirit, who has surnamed himself 'Ehyeh,' or Yahweh, because He will be for a Starry-Multitude of Sons of Power for Abraham, is nevertheless, but One Eternal Father, and they in Him are One!
"To us," then, "there is but one POWER, 'the Father,' out of whom are all, and we for Him; and one Lord Jesus Anointed, on account of whom are all, and we through him."
All this development: of an earthborn family of Sons of God, who shall take their stand in the universe as Seraphim and Cherubim of Glory, is through and on account of Jesus Christ. He is the foundation, the chief and precious corner stone of this new manifestation of the Father-Spirit.
...We have seen that Moses did not teach three persons, three essences, or three anythings in One Godhead. By Godhead is meant the source, spring, or fountain of Deity -- the Divine Nature in its original pre-existence before every created thing. He teaches that this Godhead was a Unit --a Homogeneous Unit, undivided into thirds, or fractions.
Phanerosis - 'Elohim Developed From The Seed of Abraham
Jesus was as emphatic and precise in his teaching concerning God as Moses: and that those who heard him teach understood him in the Mosaic sense; for a Scribe (and all the Scribes were students of the law, and zealous for their interpretation of Moses) said to him:
"Well, teacher, thou hast said the truth : for there is one God; and there is none other but He": upon which Jesus remarked: "Thou art not far from the kingdom of God."
But here the agreement ceases at the threshold; for not content with one Eternal Spirit named Yahweh, the rejector of Jesus contends for only one eloahh. But Moses nowhere teaches that there is but one eloahh; nor does he use the phrase One Elohim -- a singular numeral with a plural noun. On the contrary, he teaches the existence of a plurality of Elohim.
The Sh'ma does not say "Yahweh our Eloahh is one Yahweh, or one Eloahh"; but "Yahweh our Elohim is one Yahweh." Moses and Jesus are agreed in this also; for if either of them had taught that there was but one eloahh, they would have been in opposition, or of both of them had so taught, they would have left no room for a Messiah who should be called Yahweh-Tsidkainu, as in Jer. 23:6; 33:16, He shall be our righteousness; and Elohai kol-haretz, "Elohim (plural) of the whole earth," as in Isaiah 54:5.
To have taught the doctrine of only one Eloahh, as well as only one Yahweh, would have been to set aside the doctrine of a Messiah altogether, so that there would be neither a personal Christ, nor a multitudinous Christ, the latter being constituted of all in him, the personal.
Well, then, Moses and Jesus both taught a plurality of Eloahhs. Jesus said: I am Eloahh, and my Father is Eloahh, and the children of God by resurrection, each one is Eloahh; and all together we are thy Elohim, O Israel, and yet but one Yahweh. But the Jews repudiate such a God-Name as this. It is incomprehensible to them; and in their opinion, nothing short of blasphemy. It was so repugnant to their notions of things that when Jesus taught it "they took up stones to stone him"; and declared that they did so because that he, being a man, made himself Eloahh in saying: I am the Son of All (John 10:33-36).
Phanerosis - Yahweh Manifested in a Son
6 And these devarim [words], which I command thee today, shall be in thine lev [heart];
They all resolved themselves ultimately into two precepts:
"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets" (Matt. 22 : 36-40).
It was these two precepts, together with related supplementary legislation, which were to be the mainspring of Israel's life. "Thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou r isest up" (Deut. 6 : 7). Obedience to them was to be Israel's constant preoccupation.
Law and Grace Ch 6
12 Then beware lest thou forget Yahweh, which brought thee forth out of Eretz Mitzrayim [the land of Egypt], from the bais [house] avadim [of bondage].
Keep your mind on what you are doing -- and especially WHY you are doing it. As soon as you forget you are doing it for God, it ceases to be for God: the flesh has taken over.
The motive of all we do must be an ever-conscious love of God. True, strong love does not forget. It CANNOT forget. Where there is forgetting, love is weak and imperfect. Love is what gives value to the service in God's sight.
15 And remember that thou wast a servant [eved] in the land of Egypt [Eretz Mitzrayim], and that Yahweh thy Elohim brought thee out thence through a mighty hand [yad chazakah] and by a stretched out arm [zero'a]: therefore Yahweh thy Elohim commanded thee to keep [be shomer Shabbos] the sabbath day [Yom HaShabbat].
The memory of the cruelty of the bondage which he had suffered in Egypt was to burn itself into his consciousness. Not only was its bitterness to dissuade him from returning thither: it was also to inspire him to noble endeavour.
The recollection of that wonderful sense of relief which the break with Egypt had meant to him at the outset was to constrain him to be faithful to the Sabbath laws and to appreciate their purpose.
The Israelite was not to deny to others the rest which he himself had been so grateful to receive. The memory of the cruelty of his former masters should thus restrain him from repeating their injustice against those in his own employ.
"If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him,"
And why should this be? There was one simple, all-sufficient reason:
"And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee : therefore I command thee this thing this day" (Deut. 15 : 12-15).
Law and Grace Ch 3
16 Ye shall not tempt [test]Yahweh your Elohim, as ye tempted [tested] Him in Massah.
The riposte of the Lord Yahoshua in the wilderness temptation Matt 4.