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Author Topic: The Trinity : Comments  (Read 8367 times)

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patrick jane

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Re: The Trinity : Comments
« Reply #39 on: May 30, 2021, 06:00:25 am »
Posted by Tambora on Theology Forums

Rabbi Simeon ben Jochai (lived in 1st and 2nd century) wrote a fascinating passage recorded in the Zohar that is as clear a discussion of the mystery of the Trinity as you could find in any Christian theology text. Rabbi Simeon comments on the text found in Deuteronomy 32:39: "See now that I, I am he, and Elohim is not with me."

He said: "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 God said, Let us make man.'"

How can they (the three) be One? Are they verily One, because we call them One ?
How Three can be One, can only be known through the revelation of the Holy Spirit.

- Zohar, vol. ii. p. 43, versa., 22.

Come and see the mystery of the word hwhy, Jehova: there are three steps, each existing by itself; nevertheless they are One, and so united that one cannot be separated from the other.

- Zohar, vol. iii. Amsterdam edition. 65

The Ancient Holy One is revealed with three Heads, which are united in One, and that Head is thrice exalted. The Ancient Holy one is described as being Three; it is because the other Lights emanating from Him are included in the Three. Yet the Ancient One is described as being two. The Ancient One includes these two. He is the Crown of all that is exalted; the Chief of the chief, so exalted, that He cannot be known to perfection. Thus the other lights are two complete ones, yet is the Ancient Holy One described complete as one, and He is one, positively one; thus are the other lights united and glorified in because they are one.

- Zohar, vol. iii. Amsterdam edition. 288

A book written by Rabbi Simeon ben Jochai, known as The Propositions of the Zohar, records the mystery of the Shechinah glory of God in these words.

. . . the exalted Shechinah comprehends the Three highest Sephiroth; of Him (God) it is said, (Ps. lxii. 12), "God 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.

- Rabbi Simeon ben Jochai, The Propositions of the Zohar, cap. 38, Amsterdam edition. 113

Another famous Jewish scholar, Rabbi Eliezer Hakkalir, who lived at the time of Rabbi Simeon ben Jochai, also taught the scriptural doctrine that there were three distinct Beings revealed in the one unified Godhead. In his commentary on Genesis 1:1, Rabbi Hakkalir wrote the following:
When God created the world, He created it through the Three Sephiroth, namely, through Sepher, Sapher and Vesaphur, by which the Three twywh (Beings) are meant . . . The Rabbi, my Lord Teacher of blessed memory, explained Sepher, Sapher, and Sippur, to be synonymous to Ja, Jehovah, and Elohim meaning to say, that the world was created by these three names.
« Last Edit: June 01, 2021, 07:41:52 am by patrick jane »


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