Rabbinic Judaism’ Perverse Godhead

The religion of Rabbinic Judaism is not the faith proclaimed in the Hebrew Bible, nor is its deity the one true God revealed in the inspired pages of the Old Testament.

Rather, rabbinic Judaism is an amalgamation of the diverse pagan, gnostic philosophies and religious systems which the Jews came into contact with. This is why one finds notions akin to the monad, demiurge, pleroma, and the aeons or emanations that were part and parcel of Gnosticism, which Christians historically opposed and exposed as doctrines of demons that were incompatible with the faith revealed in the God-breathed Scriptures.

Take, for instance, the rabbinic notion that God has a female element, a feminine modality known as the Shechinah, which is distinct from him and with whom he seeks to reunite:

“For the sake of the unification of the Holy One, blessed be Him, and the Presence, in awe and compassion, compassion and awe, to unify the name of Yud-Kay with Vav-Kay, in complete unification for the sake of all of Israel.” (Siddur Edot HaMizrach, The Midnight Rite, LeShem Yichud; emphasis mine)

Here’s another version of this blasphemous prayer:

For the sake of the union of the Holy One, blessed be He, and his Shechinah, to unite the letters yud-kei¹ with vav-kei in perfect oneness, in the name of all Israel.

Footnotes

1. The second (and also the fourth) letter of the four-letter name of God is the letter hei. However, in deference to the sanctity of the Divine names, which may not be pronounced unnecessarily, the name of the letter hei in that context is commonly varied, and is pronounced kei. (Lesheim Yichud - Online Siddur with Commentary; emphasis mine)

The rabbinic concept is that the Shechinah is God himself manifesting in the world as a female, which is why he can be called a she!

The rabbis taught that this feminine aspect of God is in exile and captivity with the Jewish people, and that she will one day be freed from her imprisonment:

Shechinah שכינה (also spelled Shekhinah) is derived from the word shochen שכן, “to dwell within.” The Shechinah is G‑d as G‑d is dwelling within. Sometimes we translate Shechinah as “The Divine Presence.”

G‑d as She

The word Shechinah is feminine, and so when we refer to G‑d as the Shechinah, we say “She.” Of course, we’re still referring to the same One G‑d, just in a different modality.

After all, you were probably wondering why we insist on calling G‑d “He.” We’re not talking about a being limited by any form—certainly not a body that could be identified as male or female.

But consider this: As soon as we just begin to refer to G‑d, we have already compromised His oneness. Because we have already created a duality—there is us and there is G‑d. In that duality, we take the female role, so that He calls us She and we call Him He. Then we do whatever we can to mend the schism between us and return to one.

In that duality, we take the female role, so that He calls us She and we call Him He.

How the Shechinah Was Exiled

You may have heard of the primordial disaster, a creation narrative first told by Rabbi Yitzchak Luria, known as “the Ari.” The narrative is told in dazzling, spectacular metaphor, fit for a grand eye-candy sci-fi movie. But it is all metaphor. Metaphor of a reality no human being could ever imagine. And so it is told in these fabulous terms:

Prior to the creation of our chain of worlds, another order was first created, that of Tohu. Tohu was the first example of planned obsolescence: it was designed to fail. Tohu is the source of every type of passion and desire that has the potential to destroy everything in its wake, including itself. It was designed with absolute intensity, so that the energy it contained would be in complete conflict with the vessels its energy entered. And so, Tohu brought about its own destruction.

But for a purpose.

From that initial catastrophe, the highest sparks fell to the lowest places. Think of an explosion: Those elements upon which the greatest force is exerted will fly the furthest from the core of the explosion. Which tells us that to find the most powerful remnants of the essence-light of Tohu, we need to journey to the lowest of the worlds that explosion generated.

Where is the lowest of worlds? You’re in it. This is the world of total otherness, a world where there dwell creatures that have no sense of anything else other than this world. Some even sense that they themselves are the masters of this world, or even that nothing else exists other than themselves. It is a material world: Things couldn’t get more discretely tangible, more self-absorbed, more otherly, than they are down here.

Which is why the Shechinah descends within this world: to seek out those most precious sparks, to rescue them from their shells of darkness, to reconnect them to their source above so that they become once again meaningful and divine—all through us, Her agents, so that this world and this life of ours plays out as not just another zero-sum game, but as an investment with incomparable returns.

In that search, Her destiny becomes wrapped up in theirs, wrapped up in darkness and in confusion. So much so that She cannot redeem those sparks without redeeming Herself. And in that struggle, as we will see, She redeems not only the sparks, but the darkness itself.

The Shechinah’s Secret

This story of the Shechinah is often called “The Secret of the Exile of the Shechinah.” It is called a secret because it contains a puzzle, this time an oxymoron in its very title, one that cannot be entirely solved from within our frame of reference:

Can the Creator of all things become trapped within that which S/He created?

How is it possible that the Shechinah—G‑d Herself—could be in exile? Can a prisoner be imprisoned by his own guards in a prison of his own making? Can the Creator of all things become trapped within that which S/He created? Can a singularity be trapped within itself?

The question is not of some distant, abstract being. The soul that breathes within us is a fractal of the Shechinah, and the journey of that soul mirrors the drama of the Shechinah, as one cell of a hologram contains the whole. Understanding the paradox of our own journey and exile will help us fathom the depth of this secret of the Shechinah. Perhaps it will even hint to some notion of its resolution.

Like the Shechinah, our soul is not here for her own sake—she (the soul is also called a she) is perfect before her descent below. She comes here, as does the Shechinah, to redeem the sparks of the body in which she is infused, of the personality she is given, and of the portion of this world to which she is assigned...

With you as her agent uncovering and redeeming those sparks, the Shechinah digs Herself yet deeper, lower, into yet greater darkness, to find sparks still unknown. Not without compensation. As with the sparks themselves, the greater Her descent, the higher She will later ascend...

Recycled Souls

The Shechinah Herself also stumbles and falls into the mud. Her children, our own souls, bring her there. So that now She, too, can no longer redeem them without redeeming Herself. Her destiny becomes wrapped up in theirs.

By now, all our souls have been recycled many times. What your soul accomplished in previous descents, and what is left to be accomplished—all that is of necessity hidden from you. As Rabbi Moshe Cordovero wrote, “Those who know do not say, and those who say do not know.” For if we would know, we would accomplish without struggle. And it is the struggle itself that brings out the innermost powers, the powers of redemption.

As with the sparks, and as with the Shechinah, the further the soul descends, the greater will be her ultimate ascent. Indeed, there is only ascent. For the descent itself, in retrospect, is the active stage that powers the ascent...

Being Within

The mystery of the exile of the Shechinah applies to the soul as well: If the soul is G‑dly, the very breath of G‑d within us, how can she descend? More so, how can she be imprisoned and limited by the bonds of a physical body?

To do that requires something that is of the world and yet beyond it. It requires a captive. And so the Shechinah, and our souls that are sparks of the Shechinah, place themselves in voluntary captivity so they can do the job from inside. (Who Is Shechinah, And What Does She Want from My Life? Exile of the Shechinah and descent of the soul, by Tzvi Freeman; emphasis mine)

Pay close attention to the fact that the souls are said to be fractals of the Shechinah that descend into the world, and that they are often recycled. In other words, rabbinic Judaism further teaches the preexistence of souls and reincarnation or the transmigration of souls!

Such wickedly blasphemously and demonic teachings are no way compatible with biblical revelation. The fac is that the divine being of rabbinic Judaism is not the one true God YHWH, but a false god erected by Satan to deceive the Jews away from the one and true Messiah, Jesus Christ the Lord.