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Even ha-Shetiyah: Emanation vs. Creation.

John D. Brey

Well-Known Member
[This thread winds around the Yoma 2a thread]

Within the context of the protos πρῶτος, the first bridge between invisible God and visible creation, i.e., the alef א, the first letter can be thought of as the even shetiya, the Stone of Foundation. -----And this isn't just whistling Dixie since in the emblem of emanation, i.e., the first word in the Torah-text ----בראשית---- we've but to form a different word-break in the sacred consonants to spell out the words "created-foundation" ברא–שית. the even shetiyah (represented textually by the alef א) is the "created-foundation" of the world.


John
 

John D. Brey

Well-Known Member
[This thread winds around the Yoma 2a thread]

Within the context of the protos πρῶτος, the first bridge between invisible God and visible creation, i.e., the alef א, the first letter can be thought of as the even shetiya, the Stone of Foundation. -----And this isn't just whistling Dixie since in the emblem of emanation, i.e., the first word in the Torah-text ----בראשית---- we've but to form a different word-break in the sacred consonants to spell out the words "created-foundation" ברא–שית. the even shetiyah (represented textually by the alef א) is the "created-foundation" of the world.


John


To suggest that the alef represents the even shetiyah, the Stone of Foundation, is to proffer a weighty theological proposition. It implies that God "creates" the even shetiyah, the Stone of Foundation, as the sole agency of all that will "emanate" from that "creation." -----God "creates" just one thing: the even shetiyah. Everything else "emanates" from this "created" agency of "emanation."

א
ר ש
ב ית​

ברא–––שית​



John
 

John D. Brey

Well-Known Member
To suggest that the alef represents the even shetiyah, the Stone of Foundation, is to proffer a weighty theological proposition. It implies that God "creates" the even shetiyah, the Stone of Foundation, as the sole agency of all that will "emanate" from that "creation." -----God "creates" just one thing: the even shetiyah. Everything else "emanates" from this "created" agency of "emanation."

א
ר ש
ב ית​

ברא–––שית​



John

Paul implies, Colossians 1:17, that through the created-foundation "all things consist [συνίστημι]." -----All things emanate from the creation. All things are made by him, and for him; and without him nothing exist, nothing has substance, since he's the ousia, the being, the alef, the reality, of which all else is epiphenomena.

Beginning is symbolized by beit, but before beit is alef, the mystery, pele, that points to the origin that precedes the beginning. The first, which is the head, is shrouded in the veil of the second, the twofold nature of secrecy that lies at the . . . root. . . In proclaiming its primordiality, Torah is asserting, albeit cryptically, that it conceals the "matter that must be hidden from the entire world," which is the head, the illimitable origin, whence it springs forth.

Professor Elliot R. Wolfson, Alef, Beit, Tav, preface xiii, page 126.​


John
 
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