"He made known his WAYS to Moses, his deeds to the people of Israel" Psalms 103:7


Is God Multi-Dimensional?

שְׁמַע יִשְׂרָאֵל יְהוָֹה אֱלֹהֵינוּ יְהוָֹה אֶחָד

Shema, Yisrael, YHVH Elohaynu, YHVH echad.

“Hear, O Israel, the Lord is our God, the Lord is One”
Deut 6:4

Is God Multi-Dimensional?

Many have tried to explain the vastness of God’s interaction with man-kind with terminology that simply does not give God adequate honour. 

Whilst it would be fair to say that God has expressed Himself to us in various ways (especially in three ways), I prefer to consider God as Multi-Dimensional, even Super-Dimensional in my understanding of His interaction with this universe.

He is after all – in all things and through all things. 

A Multi-Dimensional God?  Is it Biblical??  Let’ start at the VERY beginning.  


“ בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ”   Genesis 1:1

“Bereshit bara elohim et hashamayim veet haaretz” 

“In the beginning God created the heavens and and the earth” Genesis 1:1


The inspired writer used the word Elohim, which is the plural name for God, rather than the singular name YHVH “God.” Another mystery is that the plural name of God “Elohim” appears with a singular verb (“bara”) – as though the plural acted as a singular.



The famous Rabbi Aben Ezra, (writing around A.D. 1100), suggested that this plural form is merely a “royal plural”.  This persuasion now appears in numerous Jewish commentaries on the Scriptures, despite Moses using this plural name for God (Elohim) more than five hundred times in the first five books of the Bible.  Maybe “dismissing” it as a royal narrative does not answer so many questions….


Let Us Make Man in Our Image

Moses recorded God’s creation of man in the first chapter of Genesis. The inspired account read, “And God said, ‘Let us make man in our image.'” The question that has been asked by many Christian and Jewish commentators is this: Who did God refer to as “us” when he stated “Let us make man in our image?” The answer is this: God referred to the other members of the “godhead” when He said “Let us. . . .”


In Genesis 1:26 God says, “Let us make man in our image.” In this passage we find God definitely speaking of the Godhead in the plural form using the word “us.” Then, we find a sentence in which the word “God” is written in the singular tense (Genesis 1:27). Therefore, this passage suggests that God as revealed in plurality is yet One God. In Genesis 11:5, Moses speaks of God using the singular noun, “And the Lord came down to see the city.” However, in the seventh verse of this passage God Himself speaks in the plural form “us”: “Go to, let us go down, and we will confound their language.”


So what do the Ancient Sages say?

 “The Ancient Holy One is revealed with three Heads, which are united in One, and that Head is thrice exalted. The Ancient Holy one is described as being Three; it is because the other Lights emanating from Him are included in the Three. Yet the Ancient One is described as being two. The Ancient One includes these two. He is the Crown of all that is exalted; the Chief of the chief, so exalted, that He cannot be known to perfection. Thus the other lights are two complete ones, yet is the Ancient Holy One described complete as one, and He is one, positively one; thus are the other lights united and glorified in because they are one.” (Zohar, vol. iii. Amsterdam edition. 288)


The Secret of the Shema!

שְׁמַע יִשְׂרָאֵל יְהוָֹה אֱלֹהֵינוּ יְהוָֹה אֶחָד

Shema, Israel, YHVH Elohaynu, YHVH echad.

“Hear, O Israel, the Lord is our God, the Lord is One” Deut 6:4


ECHAD – is a plural one.

YACHID is a singular one, but God is NEVER called “yachid” in any scripture.  He is always referred to as “echad” (a plural one).


On the surface this certainly appears to be affirmation that indeed YHVH is a singular God but the Rabbi Sages reveal more mysteries…

Rabbi Menachem wrote about the mysteries of the Shema and concluded, “These are secrets which are revealed only to those who are reaping upon the holy field, as it is written ‘The secret of the Lord is with them that fear Him'” (Psalms 25:14).

Rabbi Menachem wrote:

“Hear, O Israel, the Lord our god is one Lord.” This verse is the root of our faith, therefore Moses records it after the ten commandments. The reason is, because the word “שְׁמַע (Shema)” does not here signify “Hear;” but “to gather together, to unite,” as in 1 Samuel 15:4, “Saul gathered together the people.” The meaning implied is The Inherent-Ones are so united together, one in the other without end, they being the exalted God.” (Rabbi Menachem, Commentary on the Pentateuch, Venice edition. 267)


The Word of God?

In the beginning was the Word, and the Word was with God, and the Word was God” John 1:1

In John 1:1 we find usage of the Greek in “was the Word” – Greek, “was the λόγος Logos.”


But what do the Sages teach?

Rabbi Philo Judaeus (20 BC– 50 AD) was selected by the Alexandrian Jewish community as their principal representative before the Roman emperor Gaius Caligula.  He was a Hellenist and rabbi of the Great Synagogue in Alexandria and personified the Word of God in the Psalms in the following verses:

“By the word of the LORD were the heavens made…” (Psalm 33:6).

“He sent his word and healed them, and delivered them from their destruction” (Psalm107:20).

“He sends forth his commandment upon earth: his word runs very swiftly” (Psalm 147:15).


Philo was convinced and portrayed “Logos” as the creator, the healer and God’s Word as used in these three verses in the Psalms. The Hebrew name for “word” in the above quotations is davar,


Philo taught that the logos was the image of God, as well as of divine man.

Another verse that Philo used to show that “logos” is a personified divinity is I Chronicles 21:16, which reads as follows in the Bible:

“And David lifted up his eyes, and saw the angel of the LORD stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem…”

Here Philo interprets the sword of God as “logos”, and taking it a step further, as God, who judges in wrath.

Needless to say, the Jewish rabbis do not look favorably on Philo and his ideas about logos. However, the early Christian church adopted his interpretations and incorporated them into their concept of the Word of God as the second person of a multi-dimensional godhead.


Other Sages??

 Rabbi Jonathan ben Uzziel (1st Century AD) and Targum Yerushalmi (4th Century), often translate the “Word of God,” “God,” and “me” and other words as “memra”; thereby they indicate that they believe memra to be not just an ordinary “Word”, but a special name of God.

Jonathan ben Uzziel uses the word “memra” in place of God’s name  YHVH in his version of Scripture to denote the Word of God:

He uses the word “memra” in the writings of the greatest Jewish prophet, Isaiah, in chapters 45 and 46. In translating this prophetic book, Rabbi Jonathan teaches a central point in the Jewish religion at that time: that Israel can be saved only by the Word of God. Isaiah 45, for example, reads in part, as translated from the original Hebrew:

“But Israel shall be saved in the LORD [YHVH] with an everlasting salvation: ye shall not be ashamed nor confounded world without end” Isaiah 45:17

Rabbi Jonathan ben Uzziel translates it as follows:

“Israel will be redeemed by the memra of God, an everlasting redemption. They will not be ashamed forever and ever.”

Jonathan ben Uzziel follows the same practice in Isaiah 45:22 and Number 10:35, 36. 

Truly the ancient and very respected sages had no difficulty believing in the multiplicity of God.


More Evidence?


The Hebrew Letter Aleph. 

The Letter “Aleph” is symbolic of the Creator.  It has three parts to form one letter (Yod+Yod+Vav).

The Gematria (number) for this character is 1 (even though is has three characters) and thus it is interesting to note that if you take the individual numerical values for the three characters that constitute “Aleph” (Yod -10) + (Yod – 10) + (Vav – 6), the total combined numerical value is 26, which is also the same value as YHVH, once again providing an unmissable hint about the connection between Aleph and God.

So whilst representing God, the letter Aleph  is the summary picture of three-in-one, or hashilush hakadosh. Just as there are three parts to Aleph, but Aleph is One (echad), so there are three Persons to the Godhead, yet God is absolutely One.

From a Messianic point of view, Aleph represents Yeshua the Mashiach as our Intercessor and Kohen Gadol.

The two Yods represent outstretched arms or hands reaching both to mankind and to God. The diagonal Vav represents the sacrifice of Yeshua on our behalf. And since Yeshua is the Aleph and the Tav, the letter represents His divinity, His humility in silence as He opened not His mouth when He was unjustly accused, and so on.



Maybe intentional deception by the authorities??  But surely the time is coming soon when Yeshua the Mashiach will reveal himself and all will understand the magnificent plan of our God and Creator YHVH..