Messiah--the Middle Pillar of the Godhead [My title for this portion of longer article]

Now the ancient Nazarenes actually believed the Ruach HaKodesh (Holy Spirit) to be a Supernal Mother. These ancient Nazarenes used an apocryphal Gospel called THE GOODNEWS ACCORDING TO THE HEBREWS which taught this very idea. While this apocryphal Gospel is now lost, several quotes from it have survived in the writings on the ancient "Church Fathers." One of these quotes, found in Jerome's commentary on Isaiah, tells the story of Yeshua's immersion (baptism) this way:

Here it is the Ruach HaKodesh, not the Father, who is calling Yeshua "MY SON" apparently referring to Psalm 2:7 see also Acts 13:33; Heb. 1:5; 5:5). Another important quote may be found in a number of ancient writings. In this quote Yeshua is reported as saying:

There can be no doubt that here the Ruach HaKodesh is seen as a Supernal Mother.

Now you may be thinking that these concepts are very strange, but they are not so strange in the context of Judaism. In Hebrew and Aramaic Ruach HaKodesh is a feminine term, so that in the original language of the Bible, the Ruach HaKodesh is always a "she". Moreover we have already seen that the Jewish Kabbalists taught that there is a Heavenly Mother as well as a Heavenly Father.

Now regardless of whether this teaching was believed by the Nazarenes, or whether or not it is "Jewish", our understanding of it must be based on the Scriptures. Now in Romans 1:19-20 we are told that

Then in Rom. 1:26-28 we are told that those who fail to perceive these things may fall into the errors of Homosexuality and Lesbianism. So when in creation were G-d's invisible attributes manifested in man and made clearly seen. The answer is in the Torah, in Gen. 1:26, 27 where we read:

To begin with Messiah was viewed as the Word and as an emanation from Eyn Sof. As we read in Yochanan 1:

…the Son…Who being the brightness of His glory and the express image of his person… (Hebrews 1:2-3)

Moreover the Ketuvim Netzarim also describes Messiah in ways which parallel the Adam Kadmon. The Messiah Yeshua is the "image of the invisible G-d" (Col. 1:15; 2Cor. 4:4), "the express image of his person" (Heb. 1:3) and "the last [second] Adam" (1Cor. 15:45). It is interesting that Adam Kadmon is characterized by Gevurah (strength; severity) at his right hand and Chesed (mercy) at his left hand. This reminds us of Luke 23:32-33, 39-43 where we are told that two thieves were crucified, one on each side of Yeshua. Yeshua dispensed severity to one and mercy to the other.

There are also several places where the Ketuvim Netzarim quotes passages from the Tanak which clearly speak of YHWH and applies them to the Messiah (Zech. 12:10 = Jn. 19:37; Rom. 9:32 = Is. 8:14; Phil. 2:10-11 = Is. 45:23; Rom. 10:9, 13 = Joel 2:32; Jude 1:14 & 1Thes. 3:13 = Enoch 1:9 & Zech. 14:5; Mt. 22:41-46 = Ps. 110:1-2, 5). There are also many passages in the Ketuvim Netzarim in which Messiah is identified as "G-d"(Jn. 20:28; Acts 20:28; 2Pt. 1:1; Titus 2:13;1Jn. 5:20; 1Tim.3:16; Jn. 1:1, 14; Rom. 9:5; Heb. 2:9; & Heb. 1:8).

Messiah therefore is the Middle Pillar of the Godhead, the Son of Yah, Metatron and the Adam Kadmon. When man was made in the image of God he was made after the pattern of Adam Kadmon. Messiah, as the embodiment of Adam Kadmon had all of the attributes of G-d in perfect harmony.

Key sentences from the above article:

There can be no doubt that here the Ruach HaKodesh is seen as a Supernal Mother.

[Ruach HaKodesh is the Holy Spirit]

To begin with Messiah was viewed as the Word and as an emanation from Eyn Sof.

["Eyn Sof" is defined earlier in the article:]

In Jewish mysticism the term Eyn Sof is used to describe G-d as being
eternal, infinite and boundless. Eyn is a Hebrew word meaning "there is not" or "without",
while Sof is a Hebrew word meaning "end, termination, border or definition." Since G-d is
Eyn Sof, G-d is without definition. This creates a basic problem. The minute we attempt to
define G-d we have given him borders and are no longer talking about Eyn Sof. There is no
way that we can define Eyn Sof,

Oddly enough, this idea is exactly the Greek concept of "god" which orthodox Christians are accused of incorporating into Hebraic "christianity", thus "hellenizing" it.

Messiah is identified as "G-d"

Messiah therefore is the Middle Pillar of the Godhead, the Son of Yah, Metatron and
the Adam Kadmon. When man was made in the image of God he was made after the
pattern of Adam Kadmon. Messiah, as the embodiment of Adam Kadmon had all of the
attributes of G-d in perfect harmony.

"Metatron?" Metatron is defined (?) earlier in the article:

According to the Tenach the speaker here is YHWH (Ex. 20:1) and according to the Targum the speaker is "The Word [Memra] of YHWH" (Targ. Ex. 20:1). This is the YHWH which Rabbi Idith identifies in the Talmud as "Metatron." Thus Metatron is the Word of YHWH and the other YHWH in such passages.

Now the Karaite author Kirkisani had a different reading in his copy of this Talmud passage. His copy had R. Idith saying "This is Metatron, who is the Lesser YHWH (YHWH HaQaton)…" Thus "The Word of YHWH" or "Metatron" was also known to ancient Judaism as "YHWH HaQaton" the Lesser YHWH.

Adam Kadmon is defined earlier in the article:

The man thus represented is called the Adam Kadmon (The Primordial Adam; or
the First Adam). This image is the very image of G-d in which Adam was created.
The Adam Kadmon, is in essence the same as the Middle Pillar of the G-dhead,
since he brings both the masculine and feminine aspects of Eyn Sof into perfect
balance.

Interestingly enough, GNOSTICISM has exactly the same "trinity" as the Kabbalah.

The Gnostic
symbol of the Trinity incorporates these two trinitarian
formulae from the Egyptian mysteries-Father, Son and
Holy (Mother) Spirit. The Gospel of the Egyptians
describes such an emanation of the Trinity: "Three powers
came forth from him; they are the Father, the Mother,
and the Son." Here the Mother (Holy Spirit) is the second
person of the Trinity,

Here, the "mother," or "holy spirit,' of gnosticism is more clearly stated, to be "Sophia" (wisdom).

"The deep wisdom (the Sophia) of the Trinity is our Mother."

http://www.gnosis.org/ecclesia/homily_Trinity.htm

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