Unique Soul

 

One of the most debated topics between believers today is the concept of deity.
To fully understand the concept of deity we must come to a common understanding of the term deity.
The definition of deity is simple: “the state of being a god, divine nature, or godhood” (Webster’s[i]).
Since the state of having a divine nature is known as a deity, is it possible that, based on traditional
rabbinic thought, one can see that the soul has a divine nature? In traditional rabbinic sources it is
not only possible, but understood that the soul of man is divine, and eternal, so by definition mankind
 is also deity.

 

“In rabbinic times, however, the neshamah begins to take
 on a more distinctive meaning. The body and soul become
separate entities. Unlike the body, the soul is purely spiritual
and immortal. It is the divine aspect of man. According to one
 talmudic view, God created all individual souls when He created
 the world, and at the time of birth they join the bodies to which
 they have been assigned.(Glustrom[ii])”

 

As the quote states man has a divine soul. How can we examine the Messiah’s soul in light
of this theology?  Since all of mankind has a divine soul, the Messiah, if he is a man, must also have
this attribute. To discuss the question we must turn to the teachings of the ARI[iii].

 

“ Mashiach will be born from man and woman like any other
 human being. He will be very righteous, and perform many
 meritorious deeds, thereby constantly elevating himself. His
efforts will ultimately bring him to a very exalted level, at which
point he will be able to receive his Yechidah, the Unique Soul
that was prepared for him prior to Creation. He will then realize
who he is and what his mission will be. He will be endowed
by Heaven with the power to fulfill his task”(Kramer[iv]).

As we can determine from the two quotes, the Messiah not only has a divine soul, it is the
 same one all men possess. The ARI enlightens us to see that the Messiah becomes elevated to
the point of receiving a Unique Soul for his mission. If we take a closer look we see that the Brit
Hadasha even points us in the same direction.
            First, the Brit Hadasha states in Luke 2:52[v]:  “And Yeshua increased in wisdom and stature,
and in favor with God and man”. This quote fulfills the first part of the ARI’s understanding that the
Messiah would become elevated and increase in stature by his meritorious deeds. The context of
this passage is based on the childhood of Yeshua, so at this point in life he is operating with the
divine soul that all mankind receives.

            The second major event in the life of Yeshua that demonstrates the Unique Soul as described
by the ARI, is Yeshua’s immersion.

 

 “And Jesus, when he was baptized, went up straightway
 out of the water: and, lo, the heavens were opened unto
 him, and he saw the Spirit of God descending like a dove,
and lighting upon him: And lo a voice from heaven, saying,
This is my beloved Son, in whom I am well pleased” (Mt. 3:16-17[vi])

 

It is extremely important to note that this Unique Soul, had to be given before he could fulfill
his messianic role.  Examining the context we can determine that from the giving of this unique soul,
and onward, his ministry went from mundane to miraculous. Yeshua’s miracles could only come from
 the Unique Soul with which he was anointed.

After examining both passages in the text, we see that by the first definition of the soul Messiah
 was divine at birth. And we see by the second definition it is obvious that by his deeds he deserved
the anointing of his Unique Soul. Even though these two sources have proven the point messiah was
considered deity, there is one other source we must consider, the Talmud. In this passage from the
Talmud the issue of the Messiah’s preexistent identity is addressed.

 

“But that is not so, for it was taught: Seven things were
created before the world, viz., The Torah, repentance, the
Garden of Eden, Gehenna, the Throne of Glory, the Temple,
 and the name of the Messiah. The Torah, for it is written,
The Lord possessed me [sc. the Torah] in the beginning
of his way, before his works of old. Repentance, for it is written,
Before the mountains were brought forth, or ever thou hadst
formed the earth and the world . . . Thou turnest man to
destruction, and sayest, Repent, ye sons of men. The
Garden of Eden, as it is written, And the Lord God planted a
garden in Eden from aforetime. Gehenna, as it is written, For
Tophet is ordained of old. The Throne of Glory, as it is written,
Thy Throne is established from of old. The Temple, as it is written,
A glorious high throne from the beginning is the place of our
sanctuary. The name of the Messiah, as it is written,
His name [sc. of Messiah] shall endure for ever, and [has existed]
before the sun!”(Talmud[vii])

 

Here we can also see that the name of the messiah existed before the sun. So what does it
all mean? “AT THE MOUTH OF TWO WITNESSES, OR AT THE MOUTH OF THREE WITNESSES,
SHALL A MATTER BE ESTABLISHED;”(Talmud[viii]). From these three extra biblical sources it is
definite that three aspects of the Messiah existed before the foundation of the world. They are his
divine soul, his unique soul, and his name. With this traditional rabbinic understanding in mind is it
beyond belief to assume the Messiah would be deity? No.        

We have established by the three traditional witnesses that the concept is not out of the realm
 of possibility. To clarify the subject, even the Tanach states: “I have said, Ye are gods; and all of you
are children of the most High”. (Psalms 82:6[ix]). The word translated as “gods” in this instance is the
Hebrew word eloheem. Many modern translators like to translate eloheem as judges, angels, or
leaders. However, the Septuagint’s[x] original translators chose in this instance, to translate eloheem
as theos. Theos is translated 1320 times in the Brit Hadasha as God, and only 5 times relating to
judges or magistrates. The weight of evidence is in favor of the word in Psalm 82:6 literally being
translated as god. Therefore Psalm 82:6 can also add to the proof of the first definition regarding
the soul as divine.

Finally what is the importance of this discovery, and how will it change your understanding of
the Messiah? Before the foundation of the world Messiah had three attributes: a divine soul, a unique
soul, and a name. This fulfilled the prophecy  “And now, saith the LORD that formed me from the womb
to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the
eyes of the LORD, and my God shall be my strength” (Isaiah 49:5[xi]).

From before the womb Messiah had two aspects of an ordained soul, divine and unique.
The divine soul allowed him to walk as man. However, as Messiah matured he received a unique
soul, which made him unlike any other man. This unique soul allowed him to walk in the power of
YHVH, and complete his messianic mission.

Messiah’s name was also preexistent. In essence, his name was the first of all names.
This attribute established his identity before the foundation of the world.  As shown by these rabbinic
sources, it is evident that all of the attributes of the Messiah existed before the foundation of the world.
Therefore, before receiving his physical body, the Messiah’s essence was with YHVH at the creation
of the world. Fulfilling this saying “And he is before all things, and by him all things consist” (Co 1:17[xii]).

After analysis of these sources, we can propose an answer to this question, is the Messiah
deity?  What do you think?  In truth the only conclusion I can draw is a resounding yes. By definition
the Messiah was, is, and will be deity. However, even though the Messiah is deity this does not make
him the full manifestation of the Father. This makes him an image of the Father’s will for the
rectification of the world.  

 

 

                                                             About Torah ã 2002.

 

 

Works Cited