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Jewish views of the Holy Spirit
The midrash literature contains many statements about the Holy Spirit. It is written that the Holy Spirit, being of heavenly origin, is composed, like everything that comes from heaven, of light and fire. When it rested upon Phinehas his face burned like a torch (Midrash Lev. Rabbah 21). When the Temple was destroyed and the people Israel went into exile, the Holy Spirit returned to heaven; this is indicated in Eccl. 12:7: "the spirit shall return unto God" (Midrash Eccl. Rabbah 12:7). The spirit talks sometimes with a masculine and sometimes with a feminine voice (Eccl. 7:29); i.e., as the word "ruah" is both masculine and feminine, the Holy Spirit was conceived as being sometimes like a man and sometimes like a woman.
According to Jewish tradition, the Holy Spirit dwells only among a worthy generation, and the frequency of its manifestations is proportionate to the worthiness. There was no manifestation of it in the time of the Second Temple (Talmud, Yoma 21b), while there were many during the time of Elijah (Tosefta to the Talmud Sotah, 12:5). According to Job 28:25, the Holy Spirit rested upon the Prophets in varying degrees, some prophesying to the extent of one book only, and others filling two books (Midrash Lev. Rabbah 15:2). Nor did it rest upon them continually, but only for a time.
The Holy Spirit isn't the angel Gabriel.
(Holy Spirit dwelleth with you)
Matthew 10
1. And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
Future tense about Pentecost and after(Holy Spirit shall be in you).
Matthew 10
19. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
20. For it is not ye that speak, but the Spirit of your Father which speaketh in you.
Future tense about Pentecost(Holy Spirit shall be in you)
John 7
39. But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was NOT yet given; because that Jesus was not yet glorified.
Future tense about Pentecost(Holy Spirit shall be in you) and present tense(dwelleth with you).
John 14
16. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
17. Even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you.
whom the world cannot receive,
because it seeth Him not,
neither knoweth Him:
but ye know Him;
for He dwelleth with you,
and shall be in you.
for He(Holy Spirit) dwelleth with you,
and shall be IN you.
Big difference in the 2.
The stages of development, the highest of which is the Holy Spirit, are as follows: zeal, integrity, purity, holiness, humility, fear of sin, the Holy Spirit. The Holy Spirit conducts Elijah, who brings the dead to life (Yer. Shab. 3c, above, and parallel passage). The pious act through the Holy Spirit (Midrash Tanhuma, Vayeki, 14); whoever teaches the Torah in public partakes of the Holy Spirit (Midrash Canticles Rabbah 1:9, end; comp. Midrash Lev. Rabbah 35:7). When Phinehas sinned the Holy Spirit departed from him (Midrash Lev. Rabbah 37:4)
Jewish tradition divides the books of the Hebrew Bible into three categories, based on the level of prophecy that their authors are said to have reached.
The visible results of the activity of the Holy Spirit, according to the Jewish conception, are the books of the Bible, all of which have been composed under its inspiration. All the Prophets spoke "in the Holy Spirit"; and the most characteristic sign of the presence of the Holy Spirit is the gift of prophecy, in the sense that the person upon whom it rests beholds the past and the future. According to the Talmud, with the death of the last three prophets, Haggai, Zechariah, and Malachi, the Holy Spirit ceased to manifest itself in Israel; but the Bat Kol (heavenly voice) was still available.
The Torah (five books of Moses) is said to be written by Moses from a direct verbal revelation of God.
The Nevi'im (prophets) are books written by people who received a high level of prophecy.
The Ketuvim (writings, hagiopgrapha) are written by authors with a lesser level of prophecy known as divine inspiration, Ruach HaKodesh.
Though the nature of the Holy Spirit is really nowhere described, the name indicates that it was conceived as a kind of wind that became manifest through noise and light.
Of special interest is a distinction made by ancient Jewish authorities between the "Spirit of the Lord" (which is the most common way of referring to the Holy Spirit in the Tanakh) and the Shekinah, the presence of God. This distinction is made in the Talmud, which gives a list of things found in the first Temple in Jerusalem, but missing in the second Temple. This list included the Holy Spirit and the Shekinah. The difference is not clearly understood, but it seems that the Shekinah glory was somehow more tangible than the Spirit. This may have referred to God's actual dwelling within the Holy of Holies, and God's presence emanating outward from it in a special way, as opposed to the presence of the Holy Spirit, which was in many locations throughout the world, and especially in individuals. In the Tanakh, however, this indwelling of the Spirit is reserved for kings, prophets, high priests, etc. and is not given to the common believer).
http://www.wordiq.com/definition/Holy_Spirit
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