The Plurality of God
Concerning the Plurality of God
Torah Examples of Echad
Many things in Judaism and Christianity are “a given”, such as the existence of God, creation (although “how” is at times in question), and the inerrancy of Scriptures (for the most part). However, what seems to be the most in question in Jewish circles is the concept of the Tri-unity of God and the “Incarnation” of Messiah, hence the reason for these appendices. I believe God and all of His emanations, attributes and characteristics are coexisting, coequal, and coeternal, in one (echad) Divine essence.
It is true that other religions have taken Scriptural concepts and
Misinterpreted them, perverted them, and cause the ones who originally knew the truth of the concept, to reject the original in reaction to what the other religions have done. The Tri-unity and the “Incarnation” of God is a couple of these issues. For example, just because Homosexuals use the rainbow, does that mean we should not display or use rainbows? NO! That is a Covenantal sign between GOD and man (Gen.9). It was ours first. Just because Christmas lights represent the summoning call to the spring god, does that mean we cannot use lights at Chanukah, which usually falls around the same time each year? NO! Because Chanukah IS the “Festival of Lights”. The same hold true with the issue of Ha Shem's plurality. We must filter everything through the whole of Scriptures, especially rabbinic literature written after Yeshua. Some of it was written in reaction to pagan Christianity’s interpretations and practices, and their perversion of the Messiah.
The following is but a few examples from many varied sources, and is not meant to be an exhaustive piece of work, but to allow the reader to research these things for oneself, and to show the reader that there is ample evidence of this concept in Scriptures and Judaism.
The following is a quote from “The Deity of Messiah” article found at:
www.kingmessiahproject.com :
“In order to come to a greater intellectual understanding regarding the identity of Yeshua the Messiah, it is important to realize who He is with respect to the creation issue. Genesis chapter one describes the creation process; God brought creation into existence with His spoken Word:
Additionally, in John 1:1-3, Colossians 1:15-17 and Revelation 3:14, the New Testament teaches that Yeshua the Messiah, the Word of God, created all things:
John 1:14 continues regarding God's Word, "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."
Yeshua the Messiah is the Word of God that was made flesh. According to John 1:14, He is "the only begotten of the Father." The Father, with His spoken Word which was made flesh, made all things. Certainly one God created us as Malachi 2:10 states, "Have we not all one father? hath not one God created us?"”
This is an excerpt from “The Divinity and the Deity of Messiah” by Noam Hendren:
“In Zechariah Two, an angel of God is sent to bring a message from the Lord to Zechariah:
“Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it. For I,” says the LORD, “will be a wall of fire all around her, and I will be the glory in her midst.”… For thus says the LORD of hosts: “He sent Me after glory, to the nations which plunder you; for he who touches you touches the apple of His eye. For surely I will shake My hand against them, and they shall become spoil for their servants. Then you will know that the LORD of hosts has sent Me."
The Lord declares himself to be the protective wall and glorious presence in the midst of the future restored Jerusalem. He continues making first person pronouncements, calling on Israel to leave the lands of her dispersion, “‘whither I have scattered you,’ declares the Lord” (v. 6, Heb. v. 10). Then, surprisingly, “the Lord of hosts” says, “He sent Me after glory,” to bring certain judgment to the nations which had plundered Israel, by shaking “My hand against them.” The “Me” of verse 8 (Heb. v. 12) is the speaker, “the Lord of hosts,” who by a mere wave of his hand brings destruction on his enemies (similar to “the waving of the hand of the Lord” in Isa. 19:16). Who then could be the “sender” of the Lord of hosts? The divine Speaker continues, explaining that when the plundering nations become “spoil for their servants,” “you will know that the Lord of hosts has sent Me.”
“The Lord of hosts” sends “the Lord of hosts” to execute judgment on Israel’s enemies and thereby glorify himself. A clear personal distinction is revealed to exist within the Godhead, each equally “the Lord of hosts,” and yet “one” sending the “other” to carry out the divine work. Because Israel is “the apple of His eye,” the Lord will entrust this job to no one but the Lord himself.
When we turn to Isaiah 48:12-16 we find a similar situation, but with an added player. Once again we must carefully note that throughout the passage the Lord God of Israel is identified as the speaker. The speaker is the one who “called” Israel and is “the First” and “the Last” (v. 12; cf. 44:6). He is the creator and sovereign Lord of the heavens and the earth (v. 13). As he summoned all creation to attention (v. 13b), so he now calls Israel to attend to his comforting promise: To punish Babylon, Israel’s oppressor, through his chosen instrument (Cyrus, Isa. 44:28; 45:1) and thereby bring about Israel’s restoration (vss. 14-15; cf. v. 20; 45:13; 46:11).
In verse 16, the divine Speaker again calls for Israel’s focused attention in order to assure her that his revelation of this promise has been publicly and confidently made, because he himself has been involved from the beginning to insure its fulfillment. Without the slightest indication of a change in the speaker, he concludes: “And now the Lord God and His Spirit have sent Me.” As in Zechariah 2, the divine Revelator is also the divine Executor of God’s saving works, even when a human instrument such as Cyrus is also used. He is the agent and representative of the entire Godhead by Whom He is sent; and yet, though clearly distinct, He declares Himself to be God, the Creator of the cosmos who also called Israel into existence.
Theophonies in Scripture
The presence of Yeshua Messiah in pre-incarnate form:
Examples of Each Personality of God’s Plurality
Abba Ha Shem Elohim (GOD the Father)
Moshiach Ha Ben (Messiah the Son)
Ruach Ha Kodesh (Holy Spirit)
All the places in Scripture, especially in the Prophets, that says, “The Spirit of the LORD came to, or said…”
Plurality of The LORD in the Torah
(“Us” and “Our” statements)
These Passages deal with Elohim referring to Himself in a plurality.
The Plurality of GOD in the Prophets
The Plurality of GOD in the Writings
Evidence of GOD’s Plurality by Ancient Rabbis
“Ex.19 starts with the words, “In the third month.” This explained by the words of Prov. 22:20, “Have I not written excellent (Hebrew for “Threefold”) things in counsel and knowledge.” The Torah whose letters are threefold, Aleph, Bet, Gimmel, and everything is a Trinity. The Torah, the Prophets, and the Writings; Mishna, Talmud, Halakhot… Morning, Noon, and Evening prayers. Israel is a Trinity: Priest, Levites, Israelites. Moshe’s name and tribe in Hebrew are three letters. Moshe’s family was three: Moshe, Aaron, Miriam. The Patriarchs were a Trinity: Avraham, Isaac, and Jacob…” –Rabbi Joshua bar Nehemiah
So, why no less would Ha Shem be a Tri-unity: Abba, Ben, Ruach Ha Kodesh. Life itself is a trinity: Conception, birth, death. We see objects as “echad” one, but in three dimensions. The atom is a trinity: Proton, electron, nutron. Reality is a Trinity: Space, time, matter. Each of these three is broken down into threes.
Family is a unit, a tri-unity: Father, Mother, Children.
Water is a trinity: Liquid, steam, solid, (ice)
Light is a trinity: The visual spectrum of light, Heat, Ultra violet light.
Man is a trinity: Mind, Body, Spirit.
Examples of GOD’s Plurality in the Kabbalah
The Seforitic Tree consists of many charts and formulas, and lists many of HaShem’s attributes so I will not get into that, that is not the purpose of this work. However, I will say that there is a concept referred to as the “Three Pillars”, which consist of Binah: Understanding, Keter: Crown, and Hokhmah: Wisdom. The Sages refer to them as Binah as the Father/Abba, Hokhmah as the Mother/Imma, and the Keter as their Son/Ben. And these in turn would coincide with the concept of the Tri-unity of Father, Son, and Holy Spirit. It is interesting to note that the word for Holy Spirit in the Hebrew is Feminine, which would lend credence to the “Three Pillars” of the Seforitic Tree of Binah being Mother/Imma. In other place of Kabbalistic Literature, there are references to the Lesser YHWH, which describes Yeshua Messiah uncannily.
Examples of GOD’s Plurality in the Renewed Covenant
GOD’s “Tri-unity” declared by Ancient Rabbis and Others
““Eliezer’s father said to him: Come and see the mystery of the word ADONAI: 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, pg.288, versa, Amsterdam Ed.
“It is clear to my mind that the unity of the three steps cannot mean certain attributes of Elohim. Which steps? Why only three instead of all? One attribute in the Godhead is as great as another. By These three steps must be understood three distinct and substantive beings in God. This appears to have been the doctrine of my fathers, which R. Simeon ben Jochai and other ancient teachers have preserved in their esteemed writings.”
- The Great Mystery or, How can Three Be One? -Rabbi Tzvi Nassi - Yanetz LTD. 1974, pg. 10-11.
“The Ancient One is revealed in with three heads, which are united in One, and that Head is trice exalted. The ancient Holy One is described as being two (Dan. Vii.13.) 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 and complete as one, and He is one, positively one; thus are the other lights united and glorified in one; because they are one.”
“It is the duty of every Israelite to make a daily confession of his faith in the mystery of the Trinity, and Unity in the Trinity, when saying his prayers. The confession is not taken from human but divine writ, namely from Deut. 6:4 “Hear O Israel, the LORD our God, the LORD is one.” In these words we hear first the singular, ADONAI, then the plural God, or (strictly “gods”), and then again the singular, ADONAI, concluding with echad, One, meaning to say, “These Three substantive Beings are the One God.”
-R. Simeon ben Jochai.
Other Resources
Torah Examples of Echad
Many things in Judaism and Christianity are “a given”, such as the existence of God, creation (although “how” is at times in question), and the inerrancy of Scriptures (for the most part). However, what seems to be the most in question in Jewish circles is the concept of the Tri-unity of God and the “Incarnation” of Messiah, hence the reason for these appendices. I believe God and all of His emanations, attributes and characteristics are coexisting, coequal, and coeternal, in one (echad) Divine essence.
It is true that other religions have taken Scriptural concepts and
Misinterpreted them, perverted them, and cause the ones who originally knew the truth of the concept, to reject the original in reaction to what the other religions have done. The Tri-unity and the “Incarnation” of God is a couple of these issues. For example, just because Homosexuals use the rainbow, does that mean we should not display or use rainbows? NO! That is a Covenantal sign between GOD and man (Gen.9). It was ours first. Just because Christmas lights represent the summoning call to the spring god, does that mean we cannot use lights at Chanukah, which usually falls around the same time each year? NO! Because Chanukah IS the “Festival of Lights”. The same hold true with the issue of Ha Shem's plurality. We must filter everything through the whole of Scriptures, especially rabbinic literature written after Yeshua. Some of it was written in reaction to pagan Christianity’s interpretations and practices, and their perversion of the Messiah.
The following is but a few examples from many varied sources, and is not meant to be an exhaustive piece of work, but to allow the reader to research these things for oneself, and to show the reader that there is ample evidence of this concept in Scriptures and Judaism.
- Gen.1:1-2 GOD in Hebrew is Elohim, the “im” on the end of the word designates it as plural. This Passage also talks about The “Spirit of GOD” hovering over the waters while at the same time GOD (the Word; Jn. 1) was creating.
The following is a quote from “The Deity of Messiah” article found at:
www.kingmessiahproject.com :
“In order to come to a greater intellectual understanding regarding the identity of Yeshua the Messiah, it is important to realize who He is with respect to the creation issue. Genesis chapter one describes the creation process; God brought creation into existence with His spoken Word:
- Genesis 1:3 "And God said, Let there be light: and there was light."
- Genesis 1:6 "And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters."
- Genesis 1:9 "And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so."
Additionally, in John 1:1-3, Colossians 1:15-17 and Revelation 3:14, the New Testament teaches that Yeshua the Messiah, the Word of God, created all things:
- John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God. (2) The same was in the beginning with God. (3) All things were made by him; and without him was not any thing made that was made."
- Colossians 1:15-17 (Regarding Jesus) "Who is the image of the invisible God, the firstborn of every creature: (16) For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (17) And he is before all things, and by him all things consist."
- Revelation 3:14 (Regarding Yeshua) "And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God."
John 1:14 continues regarding God's Word, "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."
Yeshua the Messiah is the Word of God that was made flesh. According to John 1:14, He is "the only begotten of the Father." The Father, with His spoken Word which was made flesh, made all things. Certainly one God created us as Malachi 2:10 states, "Have we not all one father? hath not one God created us?"”
- Duet.6:4 the word one is, “Echad” in Hebrew meaning, “One in plurality”, one as a collective, one as a unit. Other examples of the word Echad not related to ADONAI Himself, but showing the Plurality of the word is:
- Gen. 1:5 Evening, and morning (two elements making one unit) one (echad) day.
- Gen.2:24 “one flesh”.
- Ex.36:13, 18 “unit” in regards to putting many things together to form the Mishkan, the Tabernacle.
- Num.13:17 a “echad” cluster of grapes.
- Ezk.37:22 two sticks becoming “echad”.
This is an excerpt from “The Divinity and the Deity of Messiah” by Noam Hendren:
“In Zechariah Two, an angel of God is sent to bring a message from the Lord to Zechariah:
“Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it. For I,” says the LORD, “will be a wall of fire all around her, and I will be the glory in her midst.”… For thus says the LORD of hosts: “He sent Me after glory, to the nations which plunder you; for he who touches you touches the apple of His eye. For surely I will shake My hand against them, and they shall become spoil for their servants. Then you will know that the LORD of hosts has sent Me."
The Lord declares himself to be the protective wall and glorious presence in the midst of the future restored Jerusalem. He continues making first person pronouncements, calling on Israel to leave the lands of her dispersion, “‘whither I have scattered you,’ declares the Lord” (v. 6, Heb. v. 10). Then, surprisingly, “the Lord of hosts” says, “He sent Me after glory,” to bring certain judgment to the nations which had plundered Israel, by shaking “My hand against them.” The “Me” of verse 8 (Heb. v. 12) is the speaker, “the Lord of hosts,” who by a mere wave of his hand brings destruction on his enemies (similar to “the waving of the hand of the Lord” in Isa. 19:16). Who then could be the “sender” of the Lord of hosts? The divine Speaker continues, explaining that when the plundering nations become “spoil for their servants,” “you will know that the Lord of hosts has sent Me.”
“The Lord of hosts” sends “the Lord of hosts” to execute judgment on Israel’s enemies and thereby glorify himself. A clear personal distinction is revealed to exist within the Godhead, each equally “the Lord of hosts,” and yet “one” sending the “other” to carry out the divine work. Because Israel is “the apple of His eye,” the Lord will entrust this job to no one but the Lord himself.
When we turn to Isaiah 48:12-16 we find a similar situation, but with an added player. Once again we must carefully note that throughout the passage the Lord God of Israel is identified as the speaker. The speaker is the one who “called” Israel and is “the First” and “the Last” (v. 12; cf. 44:6). He is the creator and sovereign Lord of the heavens and the earth (v. 13). As he summoned all creation to attention (v. 13b), so he now calls Israel to attend to his comforting promise: To punish Babylon, Israel’s oppressor, through his chosen instrument (Cyrus, Isa. 44:28; 45:1) and thereby bring about Israel’s restoration (vss. 14-15; cf. v. 20; 45:13; 46:11).
In verse 16, the divine Speaker again calls for Israel’s focused attention in order to assure her that his revelation of this promise has been publicly and confidently made, because he himself has been involved from the beginning to insure its fulfillment. Without the slightest indication of a change in the speaker, he concludes: “And now the Lord God and His Spirit have sent Me.” As in Zechariah 2, the divine Revelator is also the divine Executor of God’s saving works, even when a human instrument such as Cyrus is also used. He is the agent and representative of the entire Godhead by Whom He is sent; and yet, though clearly distinct, He declares Himself to be God, the Creator of the cosmos who also called Israel into existence.
Theophonies in Scripture
The presence of Yeshua Messiah in pre-incarnate form:
- All the passages that say, “The Angel of the LORD” speaks of Yeshua Ha Moshiach in pre-incarnate form. (Now all angel means is “ambassador” or “messenger”, not necessarily a rank of heavenly created beings we know as angels). What Christians call a “Theophony.” The Zohar, the ancient mystic Jewish commentary on the Scriptures, calls this Angel, Metatron, and calls Him, “the First Begotten of God”, and the “Son of God”. One example in Scripture is Ex.23:20-21, it speaks of listening to this Angel, not rebelling against Him, and He having the power of forgiveness, and God’s name resides in Him.
- Gen.3:8: It seems to suggest that Elohim took on a human form to fellowship with His creation. “They heard the voice (the Word of Elohim: Yeshua Messiah Jn.1) of YHWH walking in the cool of the day…”
- Gen.6:7-14: Hagar referring to the Angel of the LORD: “Thou Elohim seest me…”
- Gen.22:12: Avraham and Isaac v.15 the Angel of the LORD swears by Himself.
- Gen.32:25-32: Jacob and the Heavenly Wrestler.
- Gen.48:15-17: Jacob equates that Angel as Redeeming Deity, Only Elohim is Deity, so the Angel of the LORD must be God in the form of an angel, or man.
- Ex.3:2-7: The Angel in the burning bush speaking as God.
- Ex.23:20: The Angel pardons sin. Only God can do that.
- Judges 13: 1-25 v.22-23 Samson’s parents equate the Angel of the LORD with LORD Himself, and thinks that they will die because they have seen God. True, the Scriptures do say no man shall see Elohim (directly) and live, Ex.33:20. But when God tempers His Glory by veiling Himself in an Angelic form or what have you, one can see God and live. This is what the smoke screen of incense was for when the High Priest went to make atonement for Israel on Yom Kippur. ADONAI’s Shekinah rested between the Keruvim on the Ark. The smoke screen was so the Kohen (Priest) would not see God directly.
Examples of Each Personality of God’s Plurality
Abba Ha Shem Elohim (GOD the Father)
- All through out Scripture, too numerous to record. Elohim Himself in Jewish and Christian circles is evident, and is not in dispute.
Moshiach Ha Ben (Messiah the Son)
- All Angel of the LORD passages, some examples are: Ps.2:7,11,12; Ex.23: 20-23; Ps.110; Prov. 30:4
- All “And the WORD of the LORD came…” passages, for we know that Yeshua is called the Living Word (Jn.1).
Ruach Ha Kodesh (Holy Spirit)
All the places in Scripture, especially in the Prophets, that says, “The Spirit of the LORD came to, or said…”
- Gen.1:2; Isa.48:16; 11:2; 40:13-14, Ps.51:13; 139:7-10.
Plurality of The LORD in the Torah
(“Us” and “Our” statements)
These Passages deal with Elohim referring to Himself in a plurality.
- Gen.1:26; 3:22; 11:7: God is conversing with Himself to render a decision. Notice, “Us” and “Our” He cannot be referring to the angels so as rabbinic scholars say. This would be a contradiction of Isa.40:13-14, 27, which talks about Elohim, does not consult any other being in making decisions, especially in regards to the creation of Mankind.
- Gen.18:1-5: Here Elohim appears to Avraham in three persons, yet Abraham addresses “Them” as one being, in the singular, and “They” reply, but appears as if one is speaking.
The Plurality of GOD in the Prophets
- Isa.48:11-18. Key verse16 LORD = God the Father. Me = Messiah Yeshua. His Spirit = Ruach Ha Kodesh.
- Isa.9;67; 7:13-14; Jer.23:6 speaks of Yeshua the Messiah
The Plurality of GOD in the Writings
- Ps.136: 1-6: Verse 1. “Give thanks to the LORD for He is good.” Verse 2. “…God of gods”. Verse 3. “…Lord of lords.” Theses three verses are a Remez (hint) at God’s plurality, His Tri-unity. Verse 4. Speaks of God (Gen.1:1). Verse 5. Speaks of Messiah (Jn.1). Verse 6. Speaks of the Holy Spirit (Gen.1:2)
- Ps.2:7: Speaks of Messiah being God’s Son (Prov. 30:4; Mt.3:17; Lk.1:32). The tri-unity of HaShem is expressed in that the Ruach Ha Kodesh (Holy Spirit) speaks through King David to talk about ADONAI and the Messiah.
Evidence of GOD’s Plurality by Ancient Rabbis
“Ex.19 starts with the words, “In the third month.” This explained by the words of Prov. 22:20, “Have I not written excellent (Hebrew for “Threefold”) things in counsel and knowledge.” The Torah whose letters are threefold, Aleph, Bet, Gimmel, and everything is a Trinity. The Torah, the Prophets, and the Writings; Mishna, Talmud, Halakhot… Morning, Noon, and Evening prayers. Israel is a Trinity: Priest, Levites, Israelites. Moshe’s name and tribe in Hebrew are three letters. Moshe’s family was three: Moshe, Aaron, Miriam. The Patriarchs were a Trinity: Avraham, Isaac, and Jacob…” –Rabbi Joshua bar Nehemiah
So, why no less would Ha Shem be a Tri-unity: Abba, Ben, Ruach Ha Kodesh. Life itself is a trinity: Conception, birth, death. We see objects as “echad” one, but in three dimensions. The atom is a trinity: Proton, electron, nutron. Reality is a Trinity: Space, time, matter. Each of these three is broken down into threes.
- Space: Length, breadth, height.
- Time: Past, present, future.
- Matter: Energy, motion, phenomenon.
Family is a unit, a tri-unity: Father, Mother, Children.
Water is a trinity: Liquid, steam, solid, (ice)
Light is a trinity: The visual spectrum of light, Heat, Ultra violet light.
Man is a trinity: Mind, Body, Spirit.
Examples of GOD’s Plurality in the Kabbalah
The Seforitic Tree consists of many charts and formulas, and lists many of HaShem’s attributes so I will not get into that, that is not the purpose of this work. However, I will say that there is a concept referred to as the “Three Pillars”, which consist of Binah: Understanding, Keter: Crown, and Hokhmah: Wisdom. The Sages refer to them as Binah as the Father/Abba, Hokhmah as the Mother/Imma, and the Keter as their Son/Ben. And these in turn would coincide with the concept of the Tri-unity of Father, Son, and Holy Spirit. It is interesting to note that the word for Holy Spirit in the Hebrew is Feminine, which would lend credence to the “Three Pillars” of the Seforitic Tree of Binah being Mother/Imma. In other place of Kabbalistic Literature, there are references to the Lesser YHWH, which describes Yeshua Messiah uncannily.
Examples of GOD’s Plurality in the Renewed Covenant
- Mt.3:16-17: The “Voice” = God, “Spirit of God” = Ruach Ha Kodesh (Holy Spirit), “My Son” = Yeshua the Messiah.
- Jn.14:19-21; Jn.17 Yehshua and God being one.
- Mt.17: Moses and Elijah confirm Yeshua’s Deity.
GOD’s “Tri-unity” declared by Ancient Rabbis and Others
““Eliezer’s father said to him: Come and see the mystery of the word ADONAI: 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, pg.288, versa, Amsterdam Ed.
“It is clear to my mind that the unity of the three steps cannot mean certain attributes of Elohim. Which steps? Why only three instead of all? One attribute in the Godhead is as great as another. By These three steps must be understood three distinct and substantive beings in God. This appears to have been the doctrine of my fathers, which R. Simeon ben Jochai and other ancient teachers have preserved in their esteemed writings.”
- The Great Mystery or, How can Three Be One? -Rabbi Tzvi Nassi - Yanetz LTD. 1974, pg. 10-11.
“The Ancient One is revealed in with three heads, which are united in One, and that Head is trice exalted. The ancient Holy One is described as being two (Dan. Vii.13.) 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 and complete as one, and He is one, positively one; thus are the other lights united and glorified in one; because they are one.”
“It is the duty of every Israelite to make a daily confession of his faith in the mystery of the Trinity, and Unity in the Trinity, when saying his prayers. The confession is not taken from human but divine writ, namely from Deut. 6:4 “Hear O Israel, the LORD our God, the LORD is one.” In these words we hear first the singular, ADONAI, then the plural God, or (strictly “gods”), and then again the singular, ADONAI, concluding with echad, One, meaning to say, “These Three substantive Beings are the One God.”
-R. Simeon ben Jochai.
Other Resources
- The Trinity is Jewish -Rachmiel Frydland World Wide Jewish Missions 3591 Cahaba Beach Rd. Birmingham, AL. 35243 (205)967-4560
- Do Christians Worship Three Gods? – Loepold Cohn, D.D. Sar Shalom Publications Box 1331, Englewood Cliffs, N.J. 07632
- Answering Jewish Objections to Jesus Vol.1-4 – Michael L. Brown
- The Great Mystery or, How can Three Be One? -Rabbi Tzvi Nassi - Yanetz LTD. 1974