Hi Zagor,
Thanks for the reply.
I'll try to give you an example of what I've referred to. I'm going to start with text from the web because it is easier to just paste it in here--I hope. (I've had problems in the past with pasting in text.)
The reference here comes from the Center for Judaic-Christian Studies, authored by Dwight A. Pryor. I'm going to try to paste in the critical sections; the entire text can be found at www.jcstudies.com/oneGodandLord.html
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...when Israel affirms the Shema it acknowledges the indivisible unity of Y/H/W/H. The Hebrew word ehad speaks of unity not singularity. The One and Only God is a unity of all that he is-was-will be, of all his attributes, actions and appearances. Though he has many names, there are not many gods. The plural noun, Elohim, always takes a singular verb in the Hebrew when referring to the God of Israel. God's majesties are many and his manifestations manifold, but in himself he is indivisibly One.
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The textual revelation of ehad as oneness-in-unity is found from the very beginning of the Torah, in Genesis 1.5: "vay'hi erev, vay'hi voker, yom ehad" ("And it was evening, and it was morning, day one.") This first occurrence of ehad in the Bible unites two parts of a day, evening and morning, into one/ehad. No less telling is the use of ehad with reference to adam or humankind in Genesis 2.4. When the male and the female unite as husband and wife, "v'hayu l'vasar ehad" - "they shall become one flesh (body)." Two persons, equal but distinct, become inseparably joined together as one/ehad. In another instance, looking toward the end of all things, the prophet Ezekiel foresees a time when the children of Israel will be fully united, when the two "sticks" of Judah and Ephraim are joined in God's hand to become one/ehad.
That ehad is used this way in the biblical text is important. Ehad points to unity, not singularity (yahid), and the implications of that bear profoundly upon the nature and character of the God of Israel. Consider, for example, the creation of humankind (adam), made in the image of God. Why does God make one person, then from the one make two (Adam v'Havvah), in order that the two shall become one? If ‘one' is the starting point, how can it also be the goal? Because man alone is yahid, a singularity, but when the two become ehad, a unity is achieved that far surpasses singularity. From the one, God forms two-that-become-one because he wants humankind to learn how to love. In singularity only self-love is possible; to love truly it takes an ‘other'. In learning how to love one's corresponding other, one learns how to love God.
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This veneration of Yeshua with and connected to Y/H/W/H is permissible only if he in some way is within the ehad of God. Otherwise such attributions of scriptures, functions, authority, power, and identity to him that apply exclusively to the God of Israel would violate the Shema's monotheism.
If in any way Jesus as the Son is outside the sphere of God's ehad - whether as a godly man ‘adopted' by God and elevated to the highest place; or as a supernatural, ‘divine agent', maybe even the first-born of all creation, come down from heaven as a man - in either case Yeshua the Son remains outside the ehad of God and compromises his uniqueness, exclusiveness and indivisible unity. Quite simply, within a Jewish frame of reference, the risen Lord Jesus can be worshipped with HaShem only if in some ontological sense he operates within the oneness of God, i.e., is divine. Y/H/W/H shares his glory with no one; worship/service is reserved exclusively for him alone.
