On The Mystery of God and Unity With God

It is the belief within Judaism that Torah, Israel and God are together one. This is not a belief in some form of pantheism nor any form of belief that certain special people are their own Creator. It is a belief in the possibility of unity in spirit/ ruach. God is ruach, and G-d is even more than ruach. God is beyond infinity and beyond comprehension. But through His Ruach God is capable of transcending His own transcendence and making Himself known to us on the level of our ability to know Him. When we speak of unity or unification in spirit/ruach we are speaking about love. The essence of love is life and the essential form of love is actions of righteousness. Answer this, if you say you are a Christian, do you believe in the complete unity and oneness of Yehoshua (Jesus) with God?
It is these things that I am discussing, Torah, Israel, love, life, and actions of righteousness that we should be thinking about when we talk about the unity or oneness of Yehoshua with G-d; we certainly should not be thinking about our own personal imagination of metaphysical notions of deity. Our own notions of deity are not those revealed by the Scriptures to which Yehoshua constantly referred and with which his mind was filled when he prayed for us, “that they all may be one; as You, Father, are in me, and I am in You” (John 17:21).

So how then can we think of the unity of the Father and the Son in truly Scriptural terms, in terms of Torah, Israel, love, life, and actions of righteousness? Let’s begin by asking these following questions:
Who called Abraham out of idolatry?

Who brought Israel out of Egypt?

Who taught Moses?

Who listened to and answered the prayer of Moses and preserved Israel when they sinned with the golden calf, to show that God had not brought Israel out of Egypt in vain?

Who listened to Elijah and comforted him and honored Elijah’s words?
Who chose Jerusalem? Who chose David and made him king?

Who labored with Israel through apostasy after apostasy and through exile after exile and always through the struggle to return to the land of testimony to the one true God?

Who stood all but invisibly with Daniel in the furnace, saving this tsaddik, this righteous individual, in order that he might finish his most unique service to Israel?
Now if we say that we are a Christian, a follower of Yehoshua, a witness that he is the true Messiah of Israel, and that in Torah and love and life and actions of righteousness he is transcendently one with God, do we not believe that in all the history of Israel the spirit of Yehoshua was one with the spirit of God? How then, if we are his student, could we ever say that after all of these things in which the ruach of God labored with Israel, that Yehoshua struck back at Israel and disowned Israel?
Indeed, if Yehoshua, dying upon the pole and looking down upon Jerusalem, prayed for Israel, as Moses had before him at the sin of the golden calf, “Father forgive them, for they do not know what they are doing,” is it possible that the oneness of Israel and God could ever be broken? Is not God’s anointing of Yehoshua His anointing him as the King of Israel? Is this not the very answer to Yehoshua’s prayer? If we would come to a truly Scriptural knowledge of the oneness of the Father and the Son let us begin, then, with a truly Scriptural knowledge of the eternal oneness of God and Israel in answer to the prayer of Yehoshua.