Transcription
God said, "Let there be light." He didn't say, "Let us make light." See, God said, "Let there be light." Right? God said, "Let notice every time he's creating, he doesn't say, "Let us do this. Let there be." Boom. And there was yet when it comes to man, he changes his vocabulary. Follow it. And this is something that troubled the rabbis in the tom. You'll see the rabbis were trouble with it. If I say, "Yeah, he's talking to angels." Can't be. Because angels, even the rabbis admit, angels had no role to play in creating anything. They were passive observers. But to get away from the fact that God is speaking to others who are personally involved in actually creating, they have to say, "No, he's just addressing themly council without necessarily getting them involved."
Well, hold on. Let's read. God said, "Let us make man, now the Hebrews, Adam, that'll be significant a little later, in our image, according to our likeness." Now, pay attention to how the pronoun changed. And let them rule. Who's them? It's only Adam right now.
>> But Adam is a them. It's plural.
>> Why?
>> Because if you read it, Adam is not one person. I'm going to prove it to you. Let them rule over the fish of the sea and over the birds and over the wild animals, over all the earth, and over everything that creeps and moves on the earth. Does God create the man? And the Hebrew is Adam. I'll show it to you. In his image, in the image of God, he created him. He created them male and female. That's the key. The one Adam, the him is male and female. It's the them. Now, I'm going to show you why it's plural. Well, I'm gonna see. Because God is infinitely wise. He's already showing you in the creation of Adam being a plural, one Adam, but more than one person of the same flesh, different gender. He reflects the fact that one God is more than one person of the same nature. I'm going to show it to you systematically. Now, watch here one more time. It says, "Let us make man." And I'm going to show you that the Hebrew says Adam in a minute and our image according to our likeness. Let them. So the Adam is a them together. God created the man Adam in his image. In the image God he created him. So Adam is a him. He created them male and female. So the him is a them. The Adam is male and female. And that's why right here Genesis 5:es 1 and two. I want you to watch this. This is the book of the generations of Adam. On the day that God created Adam, he made him, notice, Adam is a him.
>> Yeah.
>> In the likeness of God. But then here is the shocker. He created them male and female. And blessed them and called their name Adam. Adam is not one person.
>> Do you see it?
>> I see it.
>> It's not one person. Even though Adam is a him, he's not one person. This one Adam is multi-personal. Adam is a them. Male and female. Two different genders, two distinct physical beings, two different physical bodies, but together are the one atom now. How does this reflect God? I'm going to show you systematically. Right? So in creating man plural, God was showing that the creator is plural. Like Adam is more than one person. Two different genders, two different physical beings, two different physical bodies, but have the same nature and therefore they're one atom. The God who made them is also more than one person, distinct persons that have the same nature. And because they have the same nature, they're one God, but not one person. So what makes male and female the one atom right here? So the Lord God formed from the earth every wild animal and every bird of the sky and brought them to the man to see what he would call them. Now at this time there is no Eve. But now watch though. For whatever the man named the living creature, so was its name. Therefore the man gave names to all cattle and to the birds of the sky and to every wild animal. But Adam found no perfect mate for himself. Therefore the Lord God caused a heavy sleep to fall upon the man and he slept and he took one of his ribs and the Hebrew can also mean side closed up the flesh in its place and with the side or rib which the Lord God had taken from the mammon he made a woman.
Now the woman comes but where did she come from? Did she come from the dust?
>> No. Adam's rib.
>> That means in a sense she was always an Adam, right?
>> Yeah. That's why he's referring to them as them. And that's why she's called a woman because you notice the part woman, there's the word man in there, right?
>> Yep.
>> And that's why she's called woman because you're going to see. And he brought her to the man. Then the man said, "This now is bone of my bones. She's my bones. She's made of my bones. She's my flesh. She was taken from my flesh. And because she's my flesh and she's my bones, she shall be called woman because she was taken out of the man." Woman means from the womb of man. That's why in a woman you have man in it because to show that she originates from man. Now in the Hebrew it says she'll be called Isha because she came from ish. In Hebrew the word ish means male or husband. Isha means female or wife. So in the Hebrew if you're looking I'll show it to you. It says she will be called Isha because she came out of ish. But the key here is therefore man shall leave his father and his mother and shall cling to his wife. They shall be one flesh.
Now what's beautiful about the word one? That's the same word used in the shama shama is elohu. They are bas. So when God says let us make man in our image. Now you see the connection. The one man the one flesh basarad is more than one person. Two different physical bodies two different physical genders. Two different different physical persons. But because they have the same nature, they are still one atom. So the God who created Adam plural, he himself is plural. That's why he says let us because this one God is more than one person. Not the same person, but because of the same nature, they're the same God. That's the key. Not that you're body and soul. No, that Adam is male and female. And together they're the one flesh, the one atom. So notice they're not two flesh, they're one. But we know that doesn't mean that two distinct flesh bodies don't exist. Eve has her own flesh and she has her own unique characteristics and different body parts. Man has his own flesh and his own body parts which is why you know that's a man not a woman. But because one originates from the other and together they complete each other. Even though they're two, you consider them one. That's the teaching of the Trinity. Though God the Father and his word begotten of him and his eternal spirit, they're not the same self, that's why they can talk to one another, relate to one another, have communion with one another, and love one another because their origin is one, their nature is one. It's one God, not three gods.
>> Thanks for clearing that. Actually makes a lot more sense.
>> You see, so you're catching why Adam is still one atom. Because the flesh is one. She's of Adam's flesh. And because together they complete each other, it's in that union that they are one. Because God says when the male is by himself, that's not good. It's not good when he's by himself. That means it's in the union of the two that Adam is complete. Here it is. So if God is telling you solitariness is not good, being by yourself, a single person is not good. You're telling me then God is a singular person. When he says that's not a good thing to be a singular person, solitary here it is also the Lord God said it's not good that the man should be alone. I will make a perfect mate for him. This is the only time in the creation that God said something is not good. Every time he created something good it's good good. But when he saw the male by himself that is not good. So if God is telling you solitariness, singleness, being a singular person by yourself is not good. You're telling me God the ground of all exist existence and the ground of all goodness was perfectly good is a solitary person. No, he's not. Absolutely not. That's why when he creates Adam, notice he changes the vocabulary. Let us make man.
Now, just to prove to you that the Hebrew word was man and it's here, let me just show you. You don't even need to read Hebrew because believe me, brother, I'm no scholar. I I'm dependent on these lexicans and interlineers. I wish I was a scholar out of high school. I could read Hebrew, just don't really understand what I'm reading.
>> Okay. Well, then you're going to confirm what I'm about to show you right here. All right. So, now I sent it to you in private chat. Look at here. It says, "What did he name them?" And called them
>> them, right? Them is plural. It's not singular. Them. In fact, what's beautiful about this is if you like you put your cursor down, it'll tell you this is a masculine singular construct. noun third person masculine plural even tells you if it's plural or singular and whether it's a participle right right there now when I said one flesh the word is used for God being one let's see if I was lying
>> yes
>> here it says see the word
>> let's see what it says when it says the Lord God is one let's see what it says here is the Lord our God the Lord was one. They don't like to pronounce the name. They'll say Hashem, right? But that's all right. I'm not I'm not under Jewish tradition. And God gave the name for it to be pronounced with reverence and love, honor. Yahwhu. Yahweh. What's the word for God's oneness? Right here.
>> Right.
>> Yeah.
>> So, what that tells you is there's nothing in the word one to exclude plurality. When it says God is one, exactly he's one. But one what? Right? One what? They'll say one person. No, the text doesn't say one person. Just like when it says Adam and Eve are one flesh, no one would assume they're one person. So, yeah, God is one. All right. One what? You're not telling me what his oneness consists of. The only thing this is telling Israel is those other gods that are not Yahweh are not your God, not to be worshiped. But it tells me nothing about Yahweh himself. How he exists within himself tells me nothing. I don't know how he exists within himself. He's got to reveal it to me. You're telling me he's a singular person. Where did you get that from? You didn't get that from You didn't get that from the text. You didn't get that from the Tanakh. You got that from what? Your tradition. Because the text nowhere says God is a singular person. It says he's one. But then you read in the text and Abraham's seeing God. Jacob is wrestling God. And then you have the angel of the Lord who's called God and worshiped as God and claims to be God. and Jacob praised to him as God. Then you have the spirit who does things what God does. Here I'll give you an example. I'm going to prove to you conclusively that one of the persons that God is speaking to is the Holy Spirit because he's already there in the text. Don't let a mist say, "Oh, the wind of God." No, it's a spirit. So I'm going to show you from the Hebrew Bible, not using the Christian New Testament. From the Hebrew Bible right here, who's there when God is creating? The spirit is already there. And the earth was without form and void, and darkness was upon the deep, and the spirit of God moved upon the water. So right there in Genesis, not a Christian book, God and his spirit already there actively working together when creation begins. That means the spirit is not part of creation because he's already there with God, actively working with God and bringing life to the earth that's devoid of life. Now I'm going to prove to you that God was speaking to the spirit by giving you a cross reference. So So notice the spirit of God is there, right?
>> Yeah.
>> So when God says, "Let us make man in our image in the context, it's inarguable he's talking to the spirit because he's already mentioned." But if there's still doubt that he's talking to the spirit, Job 33:4 should destroy those doubts because Job, which is also in the Tanakh, it's not a Christian book, it's not New Testament, the spirit of God has made me, surprise, surprise. And the breath of the Almighty has given me. Now, God is not a physical being. He doesn't physically breathe. But the breath that comes from God is a spirit who animates you and makes you alive. So how you going to tell me rabbis that God is not speaking to someone else who is distinct from him but works with him in creating and therefore if he creates he has to be God when number one Genesis 1 tells us the spirit of God is there he's actively involved in animating the world so he's the spirit of God so he's distinct from God and number two we have another text that says it is the spirit of God has made me and this is all Tanakh this is not New Testament so where are the Christians making things up. We're just following the Hebrew scriptures faithfully. See,
>> I know my silence is deafening right now. And again, I'm
>> That's all right.
>> I'm not like I'm not trying to find a reason not Well, that's exactly
>> No, I want you to try to find So, that one objections are destroyed, you'll have no doubt Jesus is Lord. No, it's good. It's good.
>> Historically speaking, I've I've done my evidence. I've watched Lee Strobel's case for Christ. I've I've I've done my own research. So in in a history standpoint, evidence standpoint, I would have to be either insane or just blind to everything I'm seeing around me not to believe that. That part I believe the evidence is there.
>> Um again, like I said from the beginning, I'm I'm kind of just fighting it at this point.
>> All I can tell you is something the rabbis do not like to share. Did you know scholars who are not Christians? I'm going to show you a book. I did s I have all article sessions on this. Peter Schaefer, he's not a Bible believing Christian. He's a scholar. He's considered one of the most knowledgeable scholars on Judaism. Peter Schaefer, he wrote Jesus in the tollet, what the tomet says about Jesus, which is not very flattering. And also he wrote about the various Jewish beliefs before, during, and after the time of Christ. Let me show you the book. And here I have articles and sessions on it here. Peter Schaefer, two gods in heaven, Jewish concepts of God in antiquity. See, that should shock you. not Christian concepts, Jewish concepts of God, antiquity. He actually demonstrates from Jewish sources not written by Christians written before, during and even after the time of Christ and later rabbis had to condemn this view. The view there were two powers in heaven. The Jews spoke of two powers. The second power is what the Christians said became Jesus. And he documents it. And who is Peter Schaefer? Peter Schaefer is the Ronald O. Pearlman professor of Jewish studies and professor of religion amiratus at Princeton University. His books include the Jewish Jesus, how Judaism, Christianity shaped each other and the origins of Jewish mysticism. I have so even my my brother in Christ has read him. I have done sessions. I have articles or I quote he says Christianity is nothing more than the two powers view that Jews believe before Christ where they claim that the second power what he calls the second god is the one who became the man Jesus. It's only later rabbitic Judaism that condemn a view that was widespread and held by many Jews. The rabbis ain't going to tell you that but the scholars will. Not only that, there's an Orthodox Jewish scholar named Daniel Boyerin. He actually wrote as an Orthodox Jewish scholar saying the concept of Jesus being God in the flesh follows the two powers trajectories. He admits there was a large segment of Jews who thought there were two powers in heaven, God and the second power was called son of man or the angel. And he says Christianity is nothing more than the view that the second power became man, became Jesus and therefore is thoroughly Jewish. And he says that as an Orthodox Jew, let me show you the book. So the rabbis are not being forthright with what Jews believe during, before, and after the time of Christ because they want to keep you ignorant. But thank God because of the internet, they can't keep you in the dark for too long. Daniel Boyerin. Right. Here you go. This is the book. I don't have it right here. I have it in my library, but I don't have it here. here, Daniel Berner, Orthodox Jew, the Jewish Gospels, the story of Jesus Christ. And he tells you and he gives you the same references that Peter Schaefer gives, quoting the same sources, Enoch, Forzra, other sources telling you that there were Jews before during the time of Christ that believe there was a second divine power. Now, Peter Schaefer calls it two gods, but it was called two powers in heaven. Powers in heaven. The second power is the one who became the man Jesus. And therefore, the New Testament is thoroughly Jewish. This is an Orthodox Jewish scholar saying this, not me. Daniel Boyer is an Orthodox Jewish scholar, but he has to be honest as a scholar and not engage in polyimics like some of these rabbis. This is him. He's an Orthodox Jewish rabbi who does serious biblical studies. So, you're going to say he's he's biased towards Christianity. No, he's not a Christian. He doesn't believe Jesus is Messiah. He doesn't believe Jesus is alive. He's just saying, "Look, this is what it is." So, these are the things your rabbis ain't going to tell you, but we're going to tell you, and it's not only him. There's another Jewish scholar. He was interviewed by my friend Vartan. He wrote the bodies of God. The bodies of God. Benjamin Summers. He too is an Orthodox Jew. And he wrote a massive tome showing the trinity is thoroughly biblical because you find elements of the trinity in Jewish sources. This is his work. The bodies of God in the world of ancient Israel. He says, "And the trinity is a thoroughly Jewish concept." Who's paying these people to confirm Christianity? And here this is my buddy. He's one of my mods. He interviewed him Vartan. And I'll show you the link right here. He interviewed him saying, "So what are you saying about Trinity?" He goes, "It's thoroughly Jewish. It comes out of Judaism. There it is. I'm going to get you the link. So, who paid this Orthodox Jew to agree that the Trinity is Jewish? There he is. Vartan is an Armenian Orthodox Christian brother. He's one of my mods. He interviewed him. So, I'm going to ask the rabbis, hey rabbis, what do you do with your sources? Two powers in heaven. What do you do with the Tomudic statements? You want me to shock you? I'm going to show you statements from the Tmud. They speak of ael, right? Yah, the Lord of hosts as a distinct divine being who sits on the throne of God. It's an atonement. I'm going to show it to you right now, but let me get you this link so you can watch and show your mom. Say, "Mom, how come the rabbi said this from us? You can't hide it anymore. It's on the internet. Can't do it anymore." In the tomat, you have the Metatron. Metatron is called, in Jewish sources, he's called Yahawah Hakatan, the lesser Yahweh.
>> Yes. God.
>> Yep. And then the Yahweh, the first divine power is called Yahawah Ha God.
>> Bigger God in direct.
>> Who came up with Yahwa Ha Katan? Christians? No, the Jews did. Why? Because they saw the angel of the Lord. Angel of the Lord in the Hebrew Bible described as God. So go, "Oh, that is the lesser Yahweh who bears the name of his master." And they called him Metatron. Metatron. Let me shock you here, brother. Do you know the to says that God prays to himself? You're silent because when I found out I was like, "Oh." Because we believe God is tripal. Tripersonal God means the father, son, and spirit will speak to one another, commune with one another, have fellowship. So it makes sense Jesus prays to the father when he's not the father. But if Judaism is right, if Judaism is right, God is a singular person. Who does he pray to when he prays for himself? Right here. Let me show it to you so you don't think I'm lying. I linked to the online tom. And then we're going to talk about Yah Lord of Hosts. Here it is. Where is it from? Let's go right here so people don't think I'm lying. Babylonian chapter 17. And here it is. Wah. There it is. It's a Safaria. That ain't a Christian website. Wow. And let me read it from here so you can see it. And you can read the Hebrew yourself. You can see it. But they they argued God praised himself because in Isaiah 56:7, it says, "The house of my prayer." Literally, it says, "The nations will come to the house of my prayer." So the rabbis got real perplexed right here. See, Rabbi Yan said the name of Rabbi Yos, from where is it derived that the holy one, blessed be he? Praise. See, he's asking, "Hey, where did you get that God praise?" I got it from Isaiah. What do you mean? As it is stated, I'll bring them to my holy mountain and make them joyful in the house of my prayer. So literally says house of my prayer, not my house of prayer. So then rabbi said, hm, my prayer, that means God has a prayer that he prays. The verse does not say the house of their prayer, but rather the house of my prayer. From here we see that the holy one, blessed be prays. Look what he I'm sorry, brother.
>> I don't know why you're apologizing again. I'm I'm not here to to question what you're saying. I'm here for knowledge. Genuinely speaking, I my heart is leading towards Christ. I'm not trying to defend the rabbis. I'm not defending anything they're saying. This is very eye opening to me.
>> Yeah. No, I know that I'm apologizing that other Jews will say it. I'm sorry, my Jewish brothers
>> because it's funny to me because I can understand how a triune God if he's more than one divine person can pray to one another because that's what it is if they're not the same person. But when you're telling me God is a singular person, I don't I can't figure out why does he need to pray. But here and then you want to see what's even worse. I'm going to show you some blasphemy. According to the tool, God asked the rabbi to pray and bless him. It's right here so you don't think I'm lying. There's two versions of this online. I quote both versions. The Gamarra asked, "What does God pray?" See, all right, you got me curious. What is this prayer here? Watch. Quote, Rob Zutra Bartovia said that Rob said, God says, now here, this is his prayer. May it be my will. God is telling himself, "May it be my will that my mercy will overcome my anger towards Israel for their transgressions. And may my mercy prevail over my other attributes through which Israel's punished. And may I conduct myself." So God is telling himself, you better conduct yourself toward my children with the attribute of mercy, and may I enter before them beyond the letter of the law. Okay, now you thought that was funny. Now watch this blasphemy. And here's the figure that the rabbis called Metatron. In certain sources, this is the second power, not the first. Similarly, it was taught in a bar that Rabbi Ishmael Ben Elisha the high priest said, "Once anam kapor, I entered the innermost sanctum, the holy of holies to offer incense. And in a vision, I saw or means the crown of l yah." That's the short form of Yahweh. Yahw, the Lord of hosts. So he saw him, the rabbi saw him, one names of God, expressing his ultimate authority, seated upon a high and exalted throne. And now look what God tells the rabbi. And he said to me, Ishmael, my son, bless me. God is telling a rabbi, bless me. He's telling a human being, a creature, can you bless me? I said to him the prayer that God prayed. So I just prayed God's own prayer over him. May it be your will that your mercy overcome your anger. And may your mercy prevail over your other attributes. And may you act toward your children with the attribute of mercy. And may you enter before them beyond the letter of the law, the holy one, blessed be he, nodded his head. So now, can you imagine God is nodding his head in approval as the rabbi is blessing him. So he's nodding his head. You know,
>> it's ridiculous.
>> At the whailing wall, you know what I'm talking about?
>> Yeah, I've been there. And so God is doing what they do. You know, is it uh devoning?
>> Serious. Am I making it up? Is this a
>> No, no, no. I mean, I've I've witnessed all this firsthand. Like, yeah, you're
>> Yeah, but your God is supposedly doing this. When I say your God, because if you follow Rebbitic Judaism, this is the God of the T, not the God of the Hebrew Bible.