Divine simplicity – an absolute unity
Judaism is based on a strict unitary monotheism and a belief in one indivisible God. The Shema Yisrael, one of the most important Jewish prayers, encapsulates the monotheistic nature of Judaism.
We read in the Jewish Scriptures: Shema Yisrael, HaShem Elokeinu, HaShem Echad Hear, O Israel; The Lord our God, the Lord is One …Deuteronomy 6:4
Biblical Judaism emphatically rejects any concept of plurality with respect to God, explicitly rejecting polytheism, dualism, and trinitarianism, which are "incompatible with monotheism as Judaism understands it."
HaShem is a perfect unity. This means He has no parts or characteristics. The multitude of allegories that we employ cannot lead us to err on this issue of unity.
All of the various allegories that we employ relate back to a God that in fact is one. He does not have various characteristics or any characteristics. He is the perfect unity. Even when we refer to HaShem as kind or omniscient, we must recognize the limitation of this reference. HaShem does not truly have the characteristic of being kind or the quality of omniscience. These are allegorical characterizations.
The Names of HaShem
In Jewish thought, a name is not merely an arbitrary designation, a random combination of sounds. The name conveys the nature and essence of the thing named. It represents the history and reputation of the being named. This is not as strange or unfamiliar a concept as it may seem at first glance. In English, we often refer to a person’s reputation as his "good name." When a company is sold, one thing that may be sold is the company’s "good will," that is, the right to use the company’s name. The Hebrew concept of a name is very similar to these ideas.
An example of this usage occurs in Ex. 3:13-22: Moses asks God what His "name" is. Moses is not asking "what should I call you;" rather, he is asking "who are you; what are you like; what have you done." That is clear from God’s response. God replies that He is eternal, that He is the God of our ancestors, that He has seen our affliction and will redeem us from bondage.
In Hebrew, two different names are used to indicate God’s actions through two different attributes. The Torah uses the name Elokim when God acts in a manner of strict justice. The Tetragrammaton (Havayeh) indicates that God is acting mercifully.
God is also known as El Shaddai. This Name is usually translated as "God Almighty," however, the derivation of the word "Shaddai" is not known. According to some views, it is derived from the root meaning "to heap benefits."
Other Names to Refer to God: Because HaShem and Ado-nai are not used casually, literally dozens of different ways to refer to God have developed in Judaism. Each name is linked to different conceptions of God’s nature and aspects of the divine. For example, God can be referred to in Hebrew as "the Merciful One," "Master of the Universe," "the Creator," and "our King," amongst many other names.
As we see, HaShem is One, revealed in many ways, but never a Name becames a person. Otherwise we have an extra god, which is never true.
There is no belief in a polytheistic (Plural) God in the Tanach. On the contrary, the Hebrew Scriptures declare the singleness of God. Trinitarianism took a firm hold over the developing church once the Jewish Emissaries died off and the Jewish influence from Jerusalem waned. With the death of the original Hebraic followers of Yeshua and the Hebraic truths they promoted, Trinitarian thinking was solidified as the doctrine of faith for the new church in the 4th century under the authority of Roman Emperor Constantine who continued to serve as the High Priest of the Mystery Sun Religion. The Nicean Council of 325 CE legitimatized the Trinitarian Babylonian mystery religion.
The Torah contains no information on a ‘Holy Trinity’ in any book, chapter, paragraph, or verse. Jewish people have never believed in any such doctrine; they believe HaShem is one!
Do we need a trinity, a tri-unity? Can the breath of HaShem (Ruach HaKodesh) be other person outside HaShem? HaShem is ONE, that is it: "And it will be on that day and HaShem will be one and His Name will be one." Zechariah (14:9)
Tags: absolute unity, allegories, designation, deuteronomy 6, divine simplicity, dualism, first glance, HaShem, Hebrew, hellip, jewish prayers, jewish scriptures, Judaism, Monotheism, moses, multitude, plurality, random combination, shema yisrael, trinitarianism
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