6:4<\/span><\/strong><\/p>\n\n\n\n SH\u2019MA YISRAEL YHWH ELOHEYNU YHWH ECHAD \u201cHear O Israel, YHWH, our Elohim, YHWH is one (ECHAD)\u201d Let us examine other passages in the Torah to understand how this word ECHAD (\u201cone\u201d) is used in the Torah:<\/p>\n\n\n\n Therefore a man shall leave his father and mother and be joined<\/em> And YHWH said, \u201cIndeed the people are one [ECHAD] and they<\/em> Thus it is clear that the word ECHAD in no way requires a singularity and can refer to a composite unity.<\/p>\n\n\n\n Now let us to explore how this passage is understood by the Zohar:<\/p>\n\n\n\n The [profession of] unity that every day is [a profession of] unity<\/em> \u201dHear O Yisrael, YHWH\u201c first, [then] \u201cEloheynu\u201d [and] \u201cYHWH\u201d they are all One and thus He is called \u201cOne\u201d.<\/em><\/p>\n\n\n\n Behold, these are three names, how can they be one? Is it because we call them one? (literally: And also concerning the proclamation that we call them one?). How these are one can only through the vision of the Holy Sprit be known. And these are through the vision of the closed eye (or the hidden eye) To make known that these three are one. And this is the mystery of the voice that is heard. The voice is one. And is three GAUNIN: fire and air and water. And all these are one in the mystery of the voice.<\/em><\/p>\n\n\n\n And also here \u201cYHWH, Eloheynu, YHWH\u201d these are One. Three GAUNIN that are One. And this is the voice of the act of a son of man in [proclaiming] the Unity.<\/em> And this is the [profession] of the daily profession of Unity that is revealed in the mystery of the Holy Spirit.<\/em><\/p>\n\n\n\n And there are many GAUNIN that are a Unity, and all of them are true, what the one does, that the other does, and what that one does, the other does.<\/em> (The Aramaic word GA\u2019UN (sing.)\/GAUNIN (plural) comes from the word for \u201ccolor\u201d and refers to an \u201caspect, element, substance, essence\u201d. )<\/p>\n\n\n\n Thus the Zohar understands the Sh\u2019ma to mean that YHWH, Elohim and YHWH are three GA\u2019UNIN. This section of the Zohar also recalls a reading from the Sefer Yetzirah:<\/p>\n\n\n\n Three \u201cmothers\u201d: Alef; Mem and Shin<\/em> Three \u201cmothers\u201d, Alef, Mem, Shin<\/em> (Note: The letter SHIN has a gematria (numerical value) of 300 which is the same as the gematria of the phrase \u201dRuach Elohim\u201d (the Spirit of Elohim).)<\/p>\n\n\n\n As it we will demonstrate the \u201ctongue of decree deciding between them\u201d is the Middle Pillar of the Godhead which reconciles the two outer pillars of the Godhead.<\/p>\n\n\n\n The Zohar also calls these three GAUNIN the three pillars of the Godhead. The Zohar teaches that the two outer pillars are reconciled by the middle pillar just as the \u201ctongue of decree\u201d decides between the two pans of the scale in the Sefer Yetzirah. The Zohar reads as follows:<\/p>\n\n\n\n This is the Middle Pillar: Ki Tob (that it was good) threw light above and below and on all other sides, in virtue of Tetragrammaton, the name which embraces all sides. The First Century Jewish Writer Philo says similarly that the Word reconciles the two sides:<\/p>\n\n\n\n \u2026the Divine Word (Logos)\u2026fills all things and becomes a mediator and arbitrator for the two sides\u2026.from the Divine Word (Logos), as from a spring, there divide and break forth two powers. One is the creative through which the Artificer placed and ordered all things. This is named \u201cGod\u201d. And the royal, since through it the Creator rules over created things. This is called \u201cLord\u201d And from these two powers have grown the others. For by the side of the creative power there grows the propitious of which is named \u201cbeneficial\u201d while (besides) the royal the legislative, of which is aptly named \u201cpunitive\u201d. And below these and beside them is the ark.\u201d<\/em> The Middle Pillar of the Godhead is the Son of Yah<\/p>\n\n\n\n According to the Zohar the Middle Pillar of the Godhead is the Son of Yah:<\/p>\n\n\n\n Better is a neighbor that is near, than a brother far off.<\/em> The Zohar also says of the Son of YHWH:<\/p>\n\n\n\n The Holy One, blessed be He, has a son, whose glory (tifret)<\/em> This Zohar passage is intended to recall a passage from the Bahir:<\/p>\n\n\n\n Why are they called Sephirot?<\/em> The Zohar also says concerning the Son of Yah:<\/p>\n\n\n\n \u201cWe may also translate \u201che who withholds blessings<\/em> According to the Zohar, the Middle Pillar of the Godhead is not only known as the \u201cSon of Yah\u201d but also as \u201cMetatron\u201d:<\/p>\n\n\n\n Better is a neighbor that is near, than a brother far off.<\/em> The Middle Pillar is also known as \u201cMetatron\u201d:<\/p>\n\n\n\n The Middle Pillar [of the godhead] is Metatron,<\/em> In the Zohar we are also told that Metatron is \u201cthe firstborn\u201d:<\/p>\n\n\n\n \u201cAnd Abraham said to his oldest servant of his house\u2026\u201d (Gen. 24:2) Who is this of whom it said \u201chis servant?\u201d In what sense must this be understood? Who is this servant? R. Nehori answered:<\/em> So in Judaism both Israel and \u201cThe Son of Yah\u201d are identified as the \u201cfirst-born Son of YHWH\u201d.<\/p>\n\n\n\n According to the first century Jewish writer Philo, this firstborn Son of Elohim is also known as \u201cThe Word.\u201d<\/p>\n\n\n\n Philo Writes of the Word (Logos):<\/p>\n\n\n\n For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man,<\/em> And if there be not as yet any one who is worthy to be called a son of God, neverthless let him labour earnestly to be adorned according to his Firstborn Word, the eldest of his angels, as the great archangel of many names; for He is called, \u201cthe Authority\u201d, and \u201cthe Name of God\u201d, and \u201cthe Word\u201d, and \u201cman according to God\u2019s image\u201d, and \u201cHe who sees Israel\u201d. . . For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred Word; for the image of God is his most ancient word.<\/em> Thus, indeed, being a shepherd is a good thing, so that it is justly attributed, not only to kings, and to wise men, and to souls who are perfectly purified, but also to God, the ruler of all things; and he who confirms this is not any ordinary person, but a prophet, whom it is good to believe, he namely who wrote the psalms; for he speaks thus, \u201cThe Lord is my shepherd, and he shall cause me to lack Nothing;\u201d (Ps. 23:1.) and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutenant of the great king; for it is said somewhere, \u201cBehold, I am he! I will send my messenger before thy face, who shall keep thee in the Road.\u201d(Ex. 23:20.)<\/em> The Targums were authoritative Aramaic paraphrases of the books of the Tanak which were read in the synagogues along with the Hebrew of the Torah and Haftorah readings. Whenever the Targums come to passages where YHWH is anthropomorphisised or seen, or where two or more YHWHs are indicated by the text, the Targums will often substitute \u201cThe Word [Memra<\/a>] of YHWH\u201d for YHWH. For example in Gen. 19:4 the Tanak has:<\/p>\n\n\n\n Then YHWH caused to rain upon S\u2019dom and upon Amora,<\/em> The Hebrew grammar here indicates that one YHWH rains fire from another YHWH) But Targum Jonathan substitutes \u201cThe Word of YHWH\/the LORD\u201d for the first of the two YHWHs as follows:<\/p>\n\n\n\n
(Deut. 6:4)<\/em><\/strong><\/p>\n\n\n\n
to his wife, and they shall become one [ECHAD] flesh.<\/em>
(Gen. 2:24)<\/em><\/p>\n\n\n\n
all have one language\u2026<\/em>
(Gen. 11:6)<\/em><\/p>\n\n\n\n
is to be understood and to be perceived. We have said in many places<\/em>
that this prayer is a profession of Unity that is proclaimed:<\/em><\/p>\n\n\n\n
And to which he sees by the Unity of the \u201cAll\u201d from Eyn Sof (the Inifinite One) to the end of the \u201cAll\u201d. Because of the voice in which it is done, in these are three that are one.<\/em><\/p>\n\n\n\n
(Zohar 2:43)<\/em><\/p>\n\n\n\n\u05d9\u05d7\u05d5\u05d3 \u05d3\u05db\u05dc \u05d9\u05d5\u05de\u05d0. \u05d0\u05d9\u05d4\u05d5 \u05d9\u05d7\u05d5\u05d3 \u05dc\u05de\u05e0\u05d3\u05e2 \u05d5\u05dc\u05e9\u05d5\u05d0\u05d4 \u05e8\u05e2\u05d5\u05ea\u05d0.
\u05d9\u05d7\u05d5\u05d3\u05d0 \u05d3\u05d0. \u05d4\u05d0 \u05d0\u05de\u05e8\u05df \u05d1\u05db\u05de\u05d4 \u05d3\u05d5\u05db\u05ea\u05d9 \u05d9\u05d7\u05d9\u05d3 \u05d3\u05db\u05dc \u05de\u05d0 \u05d0\u05d9\u05d4\u05d5 \u05d9\u05d7\u05d5\u05d3 \u05d3\u05e7\u05e8\u05d0. \u05e9\u05de\u05e2 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d9\u05d9 \u05e7\u05d3\u05de\u05d0\u05d7. \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05d9\u05d9. \u05d4\u05d0 \u05db\u05dc\u05d4\u05d5 \u05d7\u05d3. \u05d5\u05e2\u05d3 \u05d0\u05e7\u05e8\u05d9 \u05d0\u05d7\u05d3.
\u05d4\u05d0 \u05ea\u05dc\u05ea \u05e9\u05de\u05d4\u05d9\u05df \u05d0\u05d9\u05e0\u05d5\u05df. \u05d4\u05d9\u05da \u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3 \u05d5\u05d0\u05e3 \u05e2\u05dc \u05d2\u05d1 \u05d3\u05e7\u05e8\u05d9\u05e0\u05df \u05d0\u05d7\u05d3. \u05d4\u05d9\u05da \u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3. \u05d0\u05dc\u05d0 \u05d1\u05d7\u05d6\u05d9\u05d5\u05e0\u05d0 \u05d3\u05e8\u05d5\u05d7 \u05e7\u05d5\u05d3\u05e9\u05d0 \u05d0\u05ea\u05d9\u05d9\u05d3\u05e2. \u05d5\u05d0\u05d9\u05e0\u05d5\u05df \u05d1\u05d7\u05d9\u05d6\u05d5 \u05d3\u05e2\u05d9\u05e0\u05d0 \u05e1\u05ea\u05d9\u05de\u05d0. \u05dc\u05de\u05e0\u05d3\u05e2 \u05d3\u05ea\u05dc\u05ea\u05d0 \u05d0\u05dc\u05d9\u05df \u05d0\u05d7\u05d3.
\u05d5\u05d3\u05d0 \u05d0\u05d9\u05d4\u05d5 \u05e8\u05d6\u05d0 \u05d3\u05e7\u05d5\u05dc \u05d3\u05d0\u05e9\u05ea\u05de\u05e2. \u05e7\u05d5\u05dc \u05d0\u05d9\u05d4\u05d5 \u05d7\u05d3.\u05d5\u05d0\u05d9\u05d4\u05d5 \u05ea\u05dc\u05ea\u05d0 \u05d2\u05d5\u05d5\u05e0\u05d9\u05df. \u05d0\u05e9\u05d0 \u05d5\u05e8\u05d5\u05d7\u05d0 \u05d5\u05de\u05d9\u05d0. \u05d5\u05db\u05dc\u05d4\u05d5 \u05d7\u05d3 \u05d1\u05e8\u05d6\u05d0 \u05d3\u05e7\u05d5\u05dc.
\u05d5\u05d0\u05e3 \u05d4\u05db\u05d0 \u05d9\u05d9 \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05d9\u05d9 \u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3 \u05ea\u05dc\u05ea\u05d0 \u05d2\u05d5\u05d5\u05e0\u05d9\u05df \u05d3\u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3. \u05d5\u05d3\u05d0 \u05d0\u05d9\u05d4\u05d5 \u05e7\u05d5\u05dc \u05d3\u05e2\u05d1\u05d9\u05d3 \u05d1\u05e8 \u05e0\u05e9 \u05d1\u05d9\u05d7\u05d5\u05d3\u05d0 \u05d5\u05dc\u05e9\u05d5\u05d5\u05d0\u05d4 \u05e8\u05e2\u05d5\u05ea\u05d9\u05d4 \u05d1\u05d7\u05d5\u05d3\u05d0 \u05d3\u05db\u05dc\u05d0 \u05de\u05d0\u05d9\u05df \u05e1\u05d5\u05e3 \u05e2\u05d3 \u05e1\u05d5\u05e4\u05d0 \u05d3\u05db\u05dc\u05d0. \u05d1\u05d4\u05d0\u05d9 \u05e7\u05d5\u05dc \u05d3\u05e7\u05d0 \u05e2\u05d1\u05d9\u05d3 \u05d1\u05d4\u05e0\u05d9 \u05ea\u05dc\u05ea\u05d0 \u05d3\u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3.
\u05d5\u05d3\u05d0 \u05d0\u05d9\u05d4\u05d5 \u05d9\u05d7\u05d5\u05d3\u05d0 \u05d3\u05db\u05dc \u05d9\u05d5\u05de\u05d0 \u05d3\u05d0\u05ea\u05d2\u05dc\u05d9 \u05d1\u05e8\u05d6\u05d0 \u05d3\u05e8\u05d5\u05d7 \u05e7\u05d5\u05d3\u05e9\u05d0.
\u05d5\u05db\u05de\u05d4 \u05d2\u05d5\u05d5\u05e0\u05d9\u05df \u05d3\u05d9\u05d7\u05d5\u05d3\u05d0 \u05d0\u05ea\u05e2\u05e8\u05d5 \u05d5\u05db\u05dc\u05d4\u05d5 \u05e7\u05e9\u05d5\u05d8. \u05de\u05d0\u05df \u05d3\u05e2\u05d1\u05d9\u05d3 \u05d4\u05d0\u05d9 \u05e2\u05d1\u05d9\u05d3 \u05d5\u05de\u05df \u05d3\u05e2\u05d1\u05d9\u05d3 \u05d4\u05d0\u05d9 \u05e2\u05d1\u05d9\u05d3.<\/h2>\n\n\n\n
Their foundation is a pan of merit<\/em>
a pan of liability<\/em>
and the tongue of decree deciding between them.<\/em>
(Sefer Yetzirah 3:1)<\/em><\/p>\n\n\n\n
in the universe are air, water, fire\u2026<\/em>
(Sefer Yetzirah 3:4a)<\/em><\/p>\n\n\n\n
Concerning this, too, it is written: \u201cLet there be light, and there was light\u201d (Gen. I, 3). Why, it may be asked, was it necessary to repeat the word \u201clight\u201d in this verse? The answer is that the first \u201clight\u201d refers to the primordial light which is of the Right Hand, and is destined for the \u201cend of days\u201d; while the second \u201clight\u201d refers to the Left Hand, which issues from the Right. The next words, \u201cAnd God saw the light that it was good\u201d (Gen. 1, 4), refer to the pillar which, standing midway between them, unites both sides, and therefore when the unity of the three, right, left, and middle, was complete, \u201cit was good\u201d, since there could be no completion until the third had appeared to remove the strife between Right and Left, as it is written, \u201cAnd Elohim separated between the light and between the darkness\u201d (Ibid.).
(Zohar 2:167a)<\/em><\/p>\n\n\n\n
(Zohar 1:16b)<\/p>\n\n\n\n
(Philo on Q&A on Exodus, II.68)<\/em><\/p>\n\n\n\n\u05e9\u05db\u05df \u05e7\u05e8\u05d5\u05d1 \u05de\u05d0\u05d7 \u05e8\u05d7\u05d5\u05e7. \u05d3\u05d4\u05d9\u05d9\u05e0\u05d5 \u05e2\u05de\u05d5\u05d3\u05d0 \u05d3\u05d0\u05de\u05e6\u05e2\u05d9\u05ea\u05d0 \u05d3\u05d0\u05d9\u05d4\u05d5 \u05d1\u05df \u05d9\u05d4,<\/h2>\n\n\n\n
This neighbor is the Middle Pillar in the Godhead,<\/em>
which is the Son of Yah.<\/em>
(Zohar 2:115)<\/em><\/p>\n\n\n\n
shines from one end of the world to another. He is a great<\/em>
and mighty tree, whose head reaches heaven, and whose roots<\/em>
are set in the holy ground, and his name is \u201cMispar\u201d and his<\/em>
place is in the uppermost heaven\u2026 as it is written, \u201cThe heavens<\/em>
declare (me-SaPRim) the glory (tifret) of God\u201d (Ps. 19:1).<\/em>
Were it not for this \u201cMispar\u201d there would be neither hosts<\/em>
nor offspring in any of the worlds.<\/em>
(Zohar 2:105a)<\/em><\/p>\n\n\n\n
Because it is written (Ps. 19:2),<\/em>
\u201cThe heavens declare (me-SaPRim) the glory (tifret) of God.\u201d<\/em>
(Bahir 125)<\/em><\/p>\n\n\n\n
from the Son\u201d (Prov. 11:26), whom the Father and Mother<\/em>
have CROWNED and blessed with many blessings,<\/em>
and concerning whom they commanded, \u201cKiss the SON<\/em>
lest he be angry\u201d (Ps. 2:12), since he is invested<\/em>
with judgment (GEVURAH) and with mercy (CHESED)\u201d<\/em>
(Zohar 3:191b)<\/em><\/p>\n\n\n\n
This neighbor is the Middle Pillar in the godhead,<\/em>
which is the Son of Yah.<\/em>
(Zohar 2:115)<\/em><\/p>\n\n\n\n
Who has accomplished peace above,<\/em>
According to the glorious state there.<\/em>
(Zohar 3:227)<\/em><\/p>\n\n\n\n
\u201cIt is in no other sense to be understood than expressed in the word \u201cHis servant,\u201d<\/em>
His servant, the servant of Elohim, the chief to His service. And who is he? Metatron, as said. He is appointed to glorify the bodies which are in the grave.<\/em>
This is the meaning of the words \u201cAbraham said to His servant\u201d that is to the servant of Elohim. The servant is Metatron, the eldest of His [YHWH\u2019s] House, who is the firstborn of all creatures of Elohim, who is the ruler of all He has; because Elohim has committed to Him the government over all His hosts.<\/em>
(Zohar Midrash Ha-Ne\u2019lam; Parsha Hayyei Sarah 1:126b)<\/em><\/p>\n\n\n\n
(On Dreams 215)<\/em><\/p>\n\n\n\n
( On the Confusion of Tongues XXVIII:146-147)<\/em><\/p>\n\n\n\n
(On Husbandry 50-51)<\/em><\/p>\n\n\n\n
brimstone and fire from YHWH, out of heaven.<\/em><\/p>\n\n\n\n