Do these passages from the mystics prove the New Testament is correct, that Y’shua is Messiah of Israel,God in the flesh, who makes atonement for our sins? No.But they
demonstrate that there have been Jews(many, famous kabbalists), whose orthodoxy no one would question, who held beliefs startlingly like thosethat Jewish believers in Y’shua affirm.If this exploration of kabbalah has piqued yourcuriosity, why not explore what the New Testament hasto say about these things? In the Hebrew Bible, Godstates that he will establish a New Covenant: “See, a timeis coming—declares the Lord—when I will make a new covenant with the house of Israel and the house of Judah” (Jeremiah 31:31)
The Hebrew word
translated here as ‘covenant,’ may also be translated‘Testament.’ The kabbalistic text
Otiot de’Rabbi Akiba
says regarding this passage: “And the Holy One . . . willexpound to them the meanings of a new
which He will give them through the Messiah.”
Jewish mystics for Jesus, kabbalists who actually believe in a Triune God, a bodily incarnation of theDeity, and a vicariously atoning Messiah—
Feeling like you’ve been let in on a pretty well-keptsecret? Could Y’shua, the Prince of the Face who sits onGod’s throne, the Messiah, be the biggest mystery you’veyet to unriddle?
1. Pico della Mirandola,
(Basle, 1572), I, p. 105,no. 9, quoted in Charles B. Schmitt, et. al.,
The Cambridge History of Renaissance Philosophy
, (Cambridge: Cambridge University Press,1991), p. 270.2. Daniel C. Matt,
The Essential Kabbalah: The Heart of Jewish Mysticism
(San Francisco: Harper San Francisco, 1996), pp. 7-10 andGershom G. Scholem,
Major Trends in Jewish Mysticism
(New York:Schoken Books, 1954), p. 206.3. Aryeh Kaplan,
(Boston: Weiser Books, 1989), p. 88.4. Scholem, op. cit., p. 214.5. Aryeh Kaplan,
Sefer Yetzirah: The Book of Creation
(SanFrancisco: Weiser Books, 1997), p. 21.6. Kaplan,
, p. 21.7.
, Shemoth, Section 2, Page 15b.8.
, Bereshith, Section 1, Page 193a.9. Rabbi Shneur Zalman of Liada,
(Brooklyn, NY: Kehot Publication Society, 1996),Igeret Hakodesh,Ch. 20.10. Ibid.
Igeret Hakodesh, Ch. 7.11. Raphael Patai “The Shekhinah”(in
The Journal of Religion
44:4, 1964, p. 286).12. The spelling TETRAGRAMMATON has been modified to
in these passages to reflect current usage.13.
, Shemoth, Raya Mehemna, Page 43b.14.
,Bereshith, Section 1, Page 65b;
, ShaarHayichud Chapter1.15.
, Shemoth, Section 2, page 82a.16. Elliot R. Wolfson
Through a Speculum That Shines: Vision and Imagination in Medieval Jewish Mysticism
(Princeton: PrincetonUniversity Press, 1994) p. 256, italics added.17. Wolfson, op. cit., p. 262.18. Daniel Abrams “The Boundaries of Divine Ontology: TheInclusion and Exclusion of Metatron in the Godhead” (in
The Harvard Theological Review,
87:3, 1994), pp. 299, 300.19. George F. Moore “Intermediaries in Jewish Thought” (in
The Harvard Theological Review,
15:1, 1922), p. 63.20. Zalman, Likutei Amarim,Ch. 52.21. John 1:1,2,14, Stern’s
Jewish New Testament.
, Bereshith, Section 1, Page 240a.23.
Sefer 'Otzar Hayyim,
in Moshe Idel,
(New Haven, CT: Yale University Press, 2000), pp. 303, 304.24.
Machzor Rosh Hashanah v’Yom Kippurim k’Minhag Sefarad
(New York: Hebrew Publishing Company), prayer translated by Rachmiel Frydland. (Editor’s note: You can view one version of thisprayer in Hebrew at http://www.afii.org/OJB.pdf,page 1227.25. Yehudah Liebes, “Who Makes the Horn of Jesus to Flourish,”
21 (Summer 1987), footnote 28, p. 67.26. Daniel Abrams, ‘‘The Boundaries of Divine Ontology: TheInclusion and Exclusionof Metatron in the Godhead,’’
Harvard Theological Review
87.3 (1994): 317.27.
, Shemoth, Section 2, Page 212a.28.
Midrash Otiot de ‘Rabbi Akiba
, Beit ha-Midrash 3.27-29,quoted by Raphael Patai in
The Messiah Texts
(Detroit: Wayne StateUniversity Press, 1979), p. 252.