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On QOLASIYM: Chapter 3 - Part Two

Posted by Stephen Pidgeon on Wednesday, July 29, 2015 at 12:00 AM

 

Let us see if we can understand this spiritual condition – If ye then be risen with HAMASHIACH, - the condition where it is the soul which is risen with HAMASHIACH, since the flesh remains on earth.  Let us then discuss the conditions of the risen soul.

Bere’shiyth (Genesis) 2:7

And YAHUAH ELOHIYM formed man (אָדָם adam) of the dust (עָפָר `aphar) of the ground, and breathed into his nostrils the breath (נְשָׁמָה neshamah) of life (חַי chay); and man (אָדָם adam) became a living soul (נֶפֶשׁ nefesh).

This verse gives us three conditions: first, we have the foundation of the flesh of man, which is dust (עָפָר `aphar), meaning in its applications dust, clay, earth, mud, ashes, earth, ground, mortar, powder, and even rubbish.

The second condition is the condition of every living thing, which is the soul (נֶפֶשׁ nefesh). The soul is something which arrives as the result of the neshamah – the breath of life – coming into the nostrils of the dust known as man. The nefesh is present in every living creature, transferring the information found in the light of the world (the Or Ha’aretz) from the Aleph to Adam – from MASHIACH to the dust formed as man, giving and continuing life in strict accord with the crowing will (kether) of YAHUAH.

Vayiqra (Leviticus) 17:11

For the life (נֶפֶשׁ nefesh) of the flesh (בָּשָׂר besor) is in the blood (דָּם dam): and I have given it to you upon the altar to make an atonement (kaphar) for your souls (נֶפֶשׁ nefesh): for it is the blood (דָּם dam) that makes an atonement (kaphar) for the soul (נֶפֶשׁ nefesh).

This verse is the very center of all understanding of life and the giving thereof.  The nefesh of the flesh is in the blood.  Therefore, if blood is present, the nefesh (the soul) is present.  All creatures who have blood therefore, have a nefesh – a soul.

Here is the transliterated Hebrew of this verse in Genesis:

Bere’shiyth (Genesis) 2:7

V’yatsar YAHUAH ELOHIYM eth ha’adam aphar min-ha’adamah v’yephach b’aph neshamah chayim v’hayah ha’adam l’nefesh chayah.

I bring up the Hebrew for a couple of reasons.  We see here that Adam (man) was created from the min-adamah (the dust of the ground).  Adam / adamah – the correlation cannot be missed.  We also see something else here, which are the two different forms of life – chayim (the plural) and chayah (singular yet qodesh), which is an extension of the root chay (singular). These three words reveal much in their syntax.  Chay is simply the singular – life, in all of its forms. Chayah has much more meaning, as it indicates not only life, but life in YAH - chay and YAH.  So what would you imagine is chayim?  Life in its plurality is the best understanding, and the plurality is the life of both the body and the soul – eternal life in YAH, at the acceleration and the complete translation of the soul.

Let us look then at the third condition of the soul: the ruach.

Bere’shiyth (Genesis) 7:22

All in whose nostrils was the breath (neshamah-ruach) of life (chayim), of all that was in the dry land, died.

Ruach is used in its applications as meaning wind, and by resemblance breath; i.e. a sensible (or even violent) exhalation.

Now, it was the ruach – the breath of ELOHIYM – which hovered over the waters in the second verse of Bere’shiyth.  When the nefesh comes to understand the existence of ELOHIYM, the nefesh becomes a ruach, holding not only the breath of life, but the breath of ELOHIYM. This is the third condition of the soul.

Yet in this very same verse, the fourth condition of the soul is revealed: the neshamah.

The neshamah is used in its usual application to mean the wind, angry or vital breath, but also divine inspiration, intellect; the soul or spirit.  The neshamah is an ascension from the ruach, containing the conditions of the ruach, and the nefesh, and joining the flesh (besor) of Adam. The neshamah arises with a confession of the testimony of HAMASHIACH and the keeping of the commandments – it is an intellectual condition, and a condition of the soul and spirit. A condition of salvation given to men from ELOHIYM.  The neshamah is the spirit of grace.

Iyov (Job) 27:3

All the while my breath (neshamah) is in me, and the RUACH ELOHIYM is in my nostrils;

Iyov (Job) 32:8

But there is a spirit (ruach) in man: and the inspiration (neshamah) of EL SHADDAI gives them understanding (binaִh).

The fifth condition of the soul is the condition reached when the neshamah comes to know the Father, and the son whom he sent. Because this condition results in life eternal, the fifth condition is known as chayah – life in YAH.

Yahuchanon 17:1-4

These words spoke YAHUSHA, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify your Son, that your Son also may glorify you: 2 As you have given him power over all flesh, that he should give eternal life to as many as you have given him. 3 And this is life eternal, that they might know you the only true YAH, and YAHUSHA HAMASHIACH, whom you have sent. 4 I have glorified you on the earth: I have finished the work which you gave me to do.

The sixth condition of the soul is the final condition possible to life on earth prior to the complete mystery of YAH being revealed. This condition of the soul is called yachiyda, and can be understood as yachad.  We can obtain an understanding of these concepts with these words of MASHIACH:

Yahuchanon 17:5-26

And now, O Father, glorify me with your own self with the glory which I had with you before the world was. 6 את eth I have manifested your name unto the men which you gave me out of the world: yours they were, and you gave them me; and they have guarded your Word. 7 Now they have known that all things whatsoever you have given me are of you. 8 For I have given unto them the words which you gave me; and they have received them, and have known surely that I came out from you, and they have believed that you did send me. 9 I pray for them: I pray not for the world, but for them which you have given me; for they are yours. 10 And all mine are yours, and yours are mine; and I am glorified in them. 11 And now I am no more in the world, but these are in the world, and I come to you. Holy Father, guard them by your name, the same name which you have given me, that they may be yachad as we are. 12 While I was with them in the world, I guarded them in your name: those that you gave me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled. 13 And now come I to you; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them your Word; and the world has hated them, because they are not of the world, even as I am not of the world. 15 I pray not that you should take them out of the world, but that you should guard them from the evil. 16 They are not of the world, even as I am not of the world. 17 Sanctify them through your Truth: your Word is Truth. 18 As you have sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanctify myself, that they also might be sanctified through the Truth. 20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be yachad; as you, Father, are in me, and I in you, that they also may be yachad in us: that the world may believe that you have sent me. 22 And the glory which you gave me I have given them; that they may be yachad, even as we are yachad: 23 I in them, and you in me, that they may be made perfect in one; and that the world may know that you have sent me, and have loved them, as you have loved me. 24 Father, I will that they also, whom you have given me, be with me where I am; that they may behold my glory, which you have given me: for you loved me before the foundation of the world. 25 O Righteous Father, the world has not known you: but I have known you, and these have known that you have sent me. 26 And I have declared unto them your name, and will declare it: that the love wherewith you have loved me may be in them, and I in them.

I will close this section with a couple of points.  This condition of yachad is a oneness – a unity in concept such as the combination of YAH and the word echad (meaning one).  Yachad is one with YAH. 

MASHIACH says that he sanctifies himself that we might be sanctified through the Truth, and the Truth is the Torah completed in MASHIACH – the testimony of MASHIACH, which is the spirit of prophecy, and the keeping of the commandments.

Finally, for those who claim that the sacred name of the Father should not be pronounced, how do you reconcile that MASHIACH manifested the name of the Father to his talmidiym, and openly declared the name unto them? 

A glorious passage to be sure.  And so, we have complete our review of Qolasiym 3:1. 

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