Yedam

Yedam (יֲדַמ, “to know [God]”) is a tristic,   which asserts that the source and creator of the universe, known as El (אֵל), is ultimately incomprehensible, unknowable, and difficult to reach due to the imperfect nature of the human realm. Yedam asserts that the Source manifests in physical world through two major ‘advocates’ known as M’shana (מְשַׁנֶּה, to ‘change’) and Yotser (יוֹצֵר, to ‘create’) who represent the cyclical nature of the universe between creation and decay.

Yedamist theology asserts that because of this cyclical nature the universe is ultimately imperfect, with suffering arising due to humankind's distance from the perfect and permanent unity with El. It is asserted that human beings may approach El through following the scriptural law; which was handed down through the Navi who operated as mouthpieces and human guides to the generations during the Revelatory Age. By improving the state of the physical world, Yedamites believe they prepare the world for the coming of El -- leading to a perfect existence free from suffering.

Yedam is a religion primarily found in Shomera, the only majority Yedamite nation in Tiandi, with communities scattered throughout Napsal, Miju, and Yoju. Practitioners are known as ‘Yedamites’ - though historically the practice was known as Eldou.

Etymology
Yedam (יֲדַמ) is constructed from the proto-Shomerian word Yedûm, to which is a cognate to the ancient edûm (𒍪). The word itself literally translates as ‘to know’ - in the context of Yedam El (to know God, the Source). This is consistent with the Yedamite belief that their theological model to which humans may be able to approach God.

El
Yedam asserts the universe was constructed from the primordial chaos of the pre-material world by El themselves. In the chaotic processes of creation the collision between the material and the infinite (the soul, the spiritual realm; emanations from El) human beings were created. The collision of the mud of the depths and the spark of the divine brought forth life. 1 And El saw that this creature had with it a familiar heart, but an alien form. 2 So El sought to make themselves known to them, but the creature was blinded and confused by the nature of the Source. 3 In his mercy, El fashioned an equal to the sojourner - to assist him. 4 And then El said “I will speak by way of the blinded one, he shall be my first advocate and he shall be known as Hurishon -- he who came first” 5

— B'ri'a 5:1-5, Hakhtava Humans are understood to be holders of the “divine spark” - though also holders of and imperfect decaying self. It is held that the clinging to the physical reduces the ways in which a person might become closer to the Source of creation, and will become obsessed with something which is constantly in flux. The nature and shape of El is unknowable, as human language is incapable of describing their nature. El has made themselves known to some humans throughout history, though generally through indirect sources. Because no human can comprehend them, and because no ‘impure’ soul may come to them El sits at a distance from the world of the mundane.

Perakh Shamay (פָּרַח השמים, the ‘blossoming of heaven’), a three-day holiday occurring during the, is the only day where Yedamites give offerings to El. According to scripture, this is the day when the Veil between the Source and the physical world is thinnest.

Outside of Perakh Shamay, worship of El is unheard of in the tradition. Not only is it viewed as impossible during other times of the year but it is also viewed as unnecessary. The highest form of respect and praise to the creator is viewed as the understanding and conquering of the cyclical nature of life and to do good actions to bring forth the age of perfection. In this sense, Yedam could be considered to be mainly.

M’shana
M’shana is one of the emanations which form the tripartite pantheon of Yedam. They were formed from the emanations of El around the same time as the creation of humankind. M’shana was formed as ‘destroyer’ and ‘changer’ - tasked with the destruction of impurity and the overseeing of aging and change. However, their interaction with the imperfect world lead to the byproduct of aging and death - an unintended but later scripturally affirmed as necessary part of life.

M’shana is responsible for creating the change in character and the trials of each life which are seen as a way of perfecting the soul. As Yedam asserts a form of it is believed that M’shana is the one who ensures every soul experiences the maturation and change necessary to find unity with the Source of creation.

In their most prominent part in the Hakhtavic scripture, M’shana was chastised for an outburst of anger and slaying of one of Hurishan’s sons. They were separated from their partner Yotser. Because of this story, M’shana and Yotser are sometimes understood to be a married couple. Though, both are depicted in art as both male and female depending on the circumstance (when depicted in human form). Chaza'el had set upon his brothers with a group of armed men. 1 And he proclaimed he’d take their possessions, and from it a great nation would be made. 2 So Chaza’el came to his brother Ithamar and slaid him and his servants. 3 And the sound of thunder echoed across the En’Shuva at this time. 4 And then a voice spoke across the heavens "Who is it who has decided to make judgements in my stead? As destroyer of the impure." 5 And in this moment Chaza’el was made to dust. 6 But El, was displeased and so the sky opened up and M’shana was made to walk East and leave Yotser; and sit away from the humans. 7 And Yotser tried to follow after, but was sent West and told to sit away from humans. 8

― B'ri'a 10:1-8, Hakhtava

Traditional interpretation holds that M’shana was not necessarily in the wrong in their judgement, but in their action. El was displeased with the use of divine power to directly intervene so harshly as to turn a man to dust. So M’shana’s domain became the gradual march of time and the decay of all things. The distance between Yotser and M’shana is interpreted as a reason why life can be difficult; because the forces of creation and the forces of destruction can no longer communicate directly with one another.

M’shana is worshipped and given offering to for half of the year, during the months of August and Winter. Prayers and praises to M’shana have a shared theme of repentance, asking for mercy, and self-introspection. A common prayer calls for them to not punish the penitent like Chaze’el.

Yotser
Yotser is the other emanation of El, a deity who oversees the forces of creation, birth, and life. Yotser came into being at the same time as M’shana, as the two worked in tandem. Yotser is often understood to be slow to anger and caring for all of creation. Yotser’s interaction with the physical world caused humankind to cling to impermanence of physical existence.

To atone for this, Yotser is seen as a deity which encourages humankind to enjoy creation for what it is in this moment. Yotser also works with M’shana to ensure the spiritual maturation of a soul in this life.

Despite the importance of creation, Yotser is often the less mentioned of the duo. With M’shana generally being an initiator of events in the Hakhtavic canon. However, Yotser more commonly speaks directly to humankind through avatars and oracles.

A voice called down to Avihud, causing him to stir from his laboring. 1 “I shall make you my mouthpiece, and you will bring knowledge of the Source to your people. And from this, the truth will be known to you.” 2 Avihud prostrated himself and contended. “I am a simple man, I am no sage.” 3

So the voice replied; “I have proclaimed, and so it shall be.” 4 And then Avihud was made to rise, and the summary of the Truth was given to him and his family and servants. 5 And he rose from Bethesh and traveled to Hatshuva, where he fashioned an altar and dug a well. 6 And from this moment, Yotser revealed their name to Avihud and affirmed a way for man to know El. 7 And through him, the way to the Source was revealed to an assembly of 50 men and women. 8 And after a period of debate, the assembly prostrated and accepted the Truth, the Source, and the Law. And from then, they knew El. 9

― Hitgalut 5:1-8, Hakhtava

Yotser is worshipped during the months of Spring and Summer; with prayers focused on positive affirmations, thanksgiving, and the celebration of life and nature.