Christian Influence in the Zohar?

This citation from the Zohar comes from Sefer Shemot 43B . See for yourself and judge whether you think that this is from Shimon Bar Yochai and whether or not this exhibits a "trinitarianesque" view.

שמע ישראל יי' אלהינו יי' הא כלהו חד

I would read this as " 'Hear O Israel HaShem is our G-d HaShem' These are all one"

this is where the grammar and reading of the Zohar gets choppy which is one reason why I hold it in no esteem because it was such a late work by Moshe De Leon in the 1500's.

ועל דא אקרי אחד, הא תלת שמהן אינון, היך אינון חד

the literal translation is so much fun it would literally read in the first clause "And upon the back of I will read one" The whole thing, fun aside, "Upon going back I read one, Let's suppose these are Three names. In what way are they one?"

ואף על גב דקרינן אחד היך אינון הד

"Even upon going back to read one, in what way are these one?"

אלא בחזיונא דרוח קדשא אתיידע ואינון בחיזו דעינא סתימא למנדע דתלתא אלין אחד

"But in seeing these from the holy Spirit I know these by seeing through the hidden eye to know that these three are one.

ודא איהו רזא דקול דאשתמע קול איהי חד ואיהו תלתא גוונין אשא ורוחא ומיא וכלהו חד

" This is the secret of the audible voice, one voice, just as these three elements "fire, spirit, and water" are all one" The completion of the sentence is below!

ברזא דקול אוף הכא יי' אלהינו יי' אינון חד, תלתא גוונין ואינון חד

"It is in the secret of the voice also that these 'HaShem Eloheynu HaShem' are one. three elements that are one.

Genesis 49:10 and the Mashiach

Genesis 49:10 and the Mashiach
By: Yosef Menachem

In this article we are going to discuss Genesis 49:10 and what it really talks about. First I want to post the Hebrew text with translation along with the Aramaic Targums Onkelos and Yonatan/Yerushalami and for the sake of comparison I will post the KJV version of this verse. This will give us some insight on the view of this particular verse and how it was interpreted originally. I will also give Rashi’s comments on this matter.

Genesis 49:10 (KJV):
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

Genesis 49:10(Hebrew):

לֹא-יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי-יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים

Translation (Hebrew):
The Scepter shall not depart from Judah nor a scholar from their midst until he arrives at Shiloh and to him will be the obedience of the peoples.

Genesis 49:10(Onkelos):

לָא יְעִידֵי עָבֵיד ששׁוּלטָן מִדְבֵית יְהוּדָה וְסָפְרָא מִבְנֵי בְנווֹהִי עַד עָלְמָא עַד דְיֵיתֵי מְשִׁיחָא דְדִילֵיה הִיא מַלכוּתָא וְלֵיה יִשׁתַמעוּן עַמְמַיָא׃

Translation (Onkelos):
The right to exercise Dominion shall not pass from the house of Judah and the scribe from his descendants for ever and ever, until the messiah arrives to whom the kingdom belongs and to whom the obedience of peoples is due.

Genesis 49:10(Yonatan/Yerushalami)

לא פסקין מלכין ושליטין מדבית יהודה וספרין מאלפי אורייתא מזרעיה עד זמן די ייתי מלכא משיחא זעיר בנוי ובדיליה יתימסון עממייא

Translation (Yonatan/Yerushalami):
[The line of] kings shall not cease, nor will rulers, from the house of Judah, nor sages teaching the Torah from his descendants, until the time that the king messiah comes from his children; and on his behalf the people will come together.


The comments of the major Rishonim on Genesis 49:10:
The Major Rishonim also say that this verse points to Melech HaMashiach.

Rashi:

עַד כִּי יָבא שִילׂה

מלך המשיח שהמלוכה שלו. וכן תרגמו אונקלוס. ומדרש אגדה שילו שי לו שנאמר (תהלים עו) יובילו שי למורא

Translation of Rashi:
until he arrives at Shiloh: the King Messiah, to whom the kingdom belongs (שֶׁלוֹ). And Yes! Onkelos [renders this also]. And the Midrash Aggadah, “Shiloh (שילו)” [is] שַׁי לווֹ, a gift to him, as it is said: “They will bring a gift to to he that is feared.” (Ps. 76:12).

Ramban:
עד כי יבא שילה ולו יקהת כל העמים: לעשות בכולם כרצונו, וזהו המשיח, כי השבט ירמוז לדוד שהוא המלך הראשון אשר לו שבט מלכות ושילה הוא בנו אשר לו יקהת העמים.

Translation of Ramban:
Until he comes to Shiloh and to him will be the obedience of peoples: To do with us all as he wants to us. This is the Messiah. The Scepter refers to David for he was the first king who had the royal scepter. “Shiloh” is his son to whom there will be obedience from the nations.


I think these are sufficient for the sake of this article. According to Rashi’s and Ramaban’s rationale they considered this to be a reference to the King Messiah as they largely agree with Onkelos’ and Yonatan's interpretive rendering of this verse.

There is more that I would like to add to this it comes form the Dead sea Scrolls and shows that even the Dead Sea Sect saw this as referring to the King Messiah in 4Q252 Commentary on Genesis column 5.

לוא יסור שליט משבט יהודה בהיות לישראל ממשל. לוא יכרת יושב כסא לדויד כי המחקק היא ברית המלכות. ואלפי ישראל המה הדגלים....עד בוא משיח הצדק צמח דויד כי לו ולזרעו נתנה ברית מלכות עמו עד דורות עולם אשר שמר י.... התורה עם אנשי היחד כי ....... היא כנסת אנשי ..... נתן

Translation:

The Sceptre shall not depart from the tribe of Judah while Israel has dominion. He will not cut off someone who sits on the throne of David for the staff is the Covenant of the Kingdom. And the tribes of Israel will be the standards. .... Until Messiah, the righteous branch of David, comes. For him and his descendants are given the covenant of the Kingship of his people for eternal generations which he guards .... The Torah with the men of the community for .......this is the assembly of men ...... he gives.