When they encountered the textual oddity of the plural word Elohim, which is used thousands of times in Tanakh to refer to HaShem, the Sages seemed well aware of the divine revelation of the unified G-d. This mysterious moniker has long been understood by the Sages, as evidenced particularly in the Zohar, to express the various faces of G-d.
The Zohar utilizes five different expressions to refer to the principle of the Unified G-d, or Adonai Echad. They are the tlat rishin or three heads, the tlat ruhin or three spirits, the tlat havayot or three forms of revelation, the tlat shmehin or three names and the talta gvanin, or three shades of interpretation. These Aramaic terms are understood as G-d’s “being”, just as some might use the terms g-dhead, Unity or Trinity in English.
The Zohar (pt.II) asks: “How can these three be One? Are they One only because we call them One? How they are One we can know only by the urging of the Ruach Ha Kodesh and then even with closed eyes.”
The humility expressed here in approaching this mystery “with closed eyes”, or in humble faith, is beautiful, and something of which we would do well to take note.
Not widely known by many Jews (or Christians, for that matter) is the fact that the word “trinity” doesn’t appear in the Brit Chadasha. However, a concept such as “three in One” is a logical deduction, similar to the inference at which the Zohar arrives. The Zohar (pt.III) refers to the mystery of G-d’s self-revelation by the name razei de-Shlosha or the mystery of the number three. These three are like the “outer shell of the inner truth”, as the Sages have said.
However, it would appear that the Tanakh and the Zohar simply aren’t enough for many, and that this mystery will be (or has been) further revealed by Mashiach Himself. “And this is the Spirit which will rise from the hidden wisdom, and which is called the Spirit of life; and that Spirit is ready to give this wisdom in its due time through the Mashiach-Nagid, as it is written: ‘And the Spirit of the L-RD will rest upon Him, the Spirit of wisdom and of understanding’.(Yeshayahu 11:2)”
Luke,
ReplyDeleteI have read some really interesting things regarding the Essence of the Infinite, but how can speak about the Essence of the Infinite?? That's sort of an oxymoron lollol I do not adhere to the doctrine of the Trinity it's way more complex than that.
Let's see some wisdom of the Sages on the Essence of G-d:
The three spirits are united in the One. The spirit located below is called "the Holy Spirit." The middle spirit is the central pillar, called "spirit of wisdom and understanding"… The uppermost spirit is hidden in secrecy, and in it exist all holy spirits and all sources of light. (Zohar, Genesis, p. 15)
YHWH, Adonai, and the Shekhinah, they are the Holy One, blessed be He, and the Shekhinah is located between two extremities: YHWH on its right side, and Adonai on its left side. And they are an illuminating vision. But without the Shekhinah the vision will be obscure. In one righteous, the Shekhinah, they are One. (Tikunei haZohar, p. 66)
Also in the Zohar, Rabbi Simeon ben Jochai commented on Deuteronomy 32:39: "See now that I, I am he, and Elohim is not with me."
ReplyDeleteHe wrote, "Friends, here are some profound mysteries which I desire to reveal to you now that permission has been given to utter them. Who is it that says, 'See now that I, I am He?' This is the Cause which is above all those on high, that which is called the Cause of causes. It is above those other causes, since none of those causes does anything till it obtains permission from that which is above it, as we pointed out above in respect to the expression, 'Let us make man.' 'Us' certainly refers to two, of which one said to the other above it, 'Let us make,' nor did it do anything save with the permission and direction of the one above it, while the one above did nothing without consulting its colleague. But that which is called 'the Cause above all causes,' which has no superior or even equal, as it is written, 'To whom shall ye liken me, that I should be equal?' (referring to Isaiah 40:25), said, 'See now that I, I am he, and Elohim is not with me,' from whom he should take counsel, like that of which it is written, 'and G-d said, Let us make man.'"
And in The Propositions of the Zohar, he wrote, ". . . the exalted Shechinah comprehends the Three highest Sephiroth; of Him it is said, (Ps. lxii. 12), "G-d hath spoken once; twice have I heard this." Once and twice means the Three exalted Sephiroth, of whom it is said: Once, once, and once; that is, Three united in One. This is the mystery."
Luke,
ReplyDeleteI have never read the first quote!! It was great!!!
Isn't it incredible?! I wouldn't have believed it if I hadn't looked it up myself. Awesome stuff.
ReplyDelete