This is the battle we've been having for over 2,000 years. I wanted to bring up a very interesting subject. Judaism has always taught a monotheistic view of the eternal. That is until the books of the Zohar were written. The following are [FONT=Arial,Geneva][FONT=Arial,Geneva]Maimonides words, [/FONT][/FONT][FONT=Arial,Geneva][FONT=Arial,Geneva]God is one; not two and/or a joining of two or more, but strictly one. [/FONT][/FONT]
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Now we are going to see that the Rabbis in the Zohar are in direct opposition to Maimonides view by considering that ONE as stated in the Shema is not just one entity, but a union of many, that is more then one brought into unity.Maimonides said:[FONT=Arial,Geneva][FONT=Arial,Geneva]This oneness is not like any of the onenesses that exist in the world -- not like the oneness of a category which includes many other ones, and not like the oneness of a body which is divided into parts and dimensions, but a oneness like no other oneness in the world... Knowing this is a positive commandment, as it is said: Hear, O Israel, YHVH our God, YHVH is One... And since it is clear that God is without a body or physicality, it is clear that nothing physical can happen to God: no joining and no separation...
(Mishneh Torah, Yesodei HaTorah, 1:7, 1:12[/FONT][/FONT]
The above Monotheistic understanding is unique. Rabbi Shimon is proposing to us that a unity can actually be one as is the case with a man and woman unity. We will see that this is the same understanding that is applied to the Shema.Rabbi Shimon said:The following is how Rabbi Shimon views it from the Zohar >[FONT=Arial,Geneva][FONT=Arial,Geneva] The coupling of male and female is called One. Where the female dwells, it is called One. For what reason? Because male without female is called half a body, and half is not one. But when they join as one, two halves of a body become one body, and then it is called One.[/FONT][/FONT]
The Rabbis also contend from the Zohar that the Shema is a clear indication that God is a unity and not just a single entity. The argument is not weak, considering that Deut 6:4 is read Shema Yisrael, YHVH Elohaneu YHVH Echad. If the passage would have been a singular it would have read Shema Yisrael, YHVH Echad. The way this passage reads in Hebrew has lead me to believe that God has plural manifestations of himself. But then sometimes i consider that as the Rabbis argue in the Zohar, God may be a plural period consisting of a unity. This to me remains a Chuqquat, cannot be explained, not by the best philosophers, nor anyone. I guess God will explain this to us in the Olam Haba. [FONT=Arial,Geneva][FONT=Arial,Geneva]Rabbi Abba said:[FONT=Arial,Geneva][FONT=Arial,Geneva] "Hinei ma tov uma na'im shevet achim gam yachad -- Behold, how good and how pleasant for siblings to dwell, also, together".
Privileged are Israel, for the Blessed Holiness has not given them to a ruler, or to an emissary. Israel cling to Him, and He clings to them.
And because of love for them, the Blessed Holiness calls them "servants". As it is written, "For the Children of Israel are servants to Me; they are My servants". Going further, He calls them children, as it is written, "You are children of YHVH your God". Going still further, He calls them siblings, as it is written, "For the sake of my siblings and friends..." And because He calls them siblings, He wanted to place His dwelling with them, and never depart from them. So it is written, "Behold, how good and how pleasant for siblings to dwell, also, together."
[/FONT][/FONT][FONT=Arial,Geneva][FONT=Arial,Geneva]Unity is the theme of this text. It begins with unity between the Jewish community and God. "The Blessed Holiness" at the beginning of this passage may simply mean God; later, it will refer specifically to Tif'eret.[/FONT][/FONT]
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