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| Pâ•qidꞋ Yi•rᵊmᵊyâhꞋ u |
2012.02.12, 1345
Shᵊm•aꞋ, O Israel, é‑‑ä Ël•oh•eiꞋnu é‑‑ä is One. These three are one. How can the three Names be one? Only through the perception of Faith: in the vision of the Holy Spirit, in the beholding of the hidden eyes alone. The mystery of the audible voice is similar to this, for though it is one yet it consists of three elements – fire, air, and water, which have, however, become one in the mystery of the voice. Even so it is with the mystery of the threefold divine manifestations designated by é‑‑ä Elohenu é‑‑ä – three modes which yet form One.
Is this an accurate quotation and interpretation? I'm never satisfied relying on a Christian's translation / interpretation. Even Christian scholars have a Christian orientation that emerges in their interpretations.
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| Mar•otꞋ Tzov•otꞋ, by Rav Moshëh al-Sheikh of Tzᵊphat (1508–1593 C.E.) |
For decades, I've seen this quotation purported to be a commentary on the MishꞋ nâh, which was written by Ram•ba"mꞋ . Countless (non-Christian) Jews, who were well educated in Tor•âhꞋ , have long argued with me over the years that Ram•ba"mꞋ , despite being a well-documented #1 adversary against the irrationalists ("Kabbalists" – which implies opposing the Qa•bâlists' core source text: the Zo•harꞋ ), was an advocate of the Zo•harꞋ (not realizing that this implied that Ram•ba"mꞋ advocated this purported quotation). While this always seemed a near-certain contradiction and impossibility, I never felt confident to dispute their contention—until now.
After decades of searching for the source text, to translate it for myself and get to the bottom of the matter the same way I've managed to deal with everything else, I have finally obtained the source text underlying these quotations – and it was not the Zo•harꞋ .
In addition to reviewing the source text (link in previous paragraph), see also the chart (in Tor•âhꞋ 5765) Pâ•râsh•âhꞋ wa-Ya•qᵊheil′
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