The demonstration of the Creator is one is as follows. Since it has been clarified to us, through logical proofs, that the world has a Creator, it is incumbent on us to investigate on Him, whether He is one or more than one and we will demonstrate the truth of His unity from seven arguments.
FIRST ARGUMENT FOR THE UNITY OF G-D The first, from our examination of the causes of existent things. When we investigate on them, we find that causes are always fewer than their effects, namely, the higher up one ascends into the chain of causes, the fewer the number of causes, and the more and more one ascends this chain, the fewer and fewer will be their number until eventually one reaches one Cause, which is the Cause of all causes.
The fuller explanation of this: Individual things (Ishim) that exist are countless. When we investigate the kinds (minim), which comprise them, we will find their number to be fewer than the individuals under them, because each kind includes many individuals, and they are not countless. And when we categorize the kinds into (broader category) "types" (sugim) which includes the kinds, we will find the number of types to be fewer than the number of kinds, since each type includes many kinds, and the more one ascends the fewer the number, until one reaches the primary types.
The philosopher (Aristotle) already said that the general types are ten: Etzem, Kama, Eich, Mitztaref, Ana, Matay, Matzav, Kinyan, Poel, and Nifal. (explanation in below commentaries)
The causes of the four elements are found to be two: Matter (chomer) and Form (tzura), and if we further examine on the cause of these two, undoubtedly it will be less than them. This (cause) is the will of the Creator, and there is no number less than two but one, if so, the Creator is one.
And likewise David, peace be unto him, said: "Yours, O L-ord, is the kingdom and You are exalted as head over all" (Chronicles 29:11), which means that G-d is exalted above all that is exalted, lofty above all that is lofty. He is the First of all beginnings and the Cause of all causes.
THE SECOND ARGUMENT FOR THE UNITY OF G-D The second argument is drawn from the perspective of the signs of wisdom manifested in the universe, whether above or below, in the inanimate, plants, and animals on it.
When we contemplate the world, it will become apparent that - it is the design of one Thinker, and the work of one Creator. We find its roots and foundations to be similar in its derivatives and uniform in its parts. The signs of wisdom manifested in the smallest of the creatures as well as the biggest testify that they are the work of one wise Creator. If this world had more than one Creator, the form of wisdom would exhibit different forms in the different parts of the world, and vary in its general character and divisions.
Furthermore, we find that it is interdependent for its maintenance and welfare, no part is completed without the help of another part, like the links in a coat of armor, the parts of a bed, the limbs of the human body, or other things which have interdependent parts for their functioning.
Can you see that the moon and the planets need the light of the sun, and the earth needs the sky and the water, and that the animals need each other, and some species feed on other species, such as predatory birds, fish, and beasts of the forest all need each other? And Man's need for everything, and the rectification of everything through man (man gives a higher purpose to everything). Countries, towns, sciences and trades are interdependent.
And the Divine wisdom appears in the tiny creatures as well as the large ones, because the wisdom manifested in the formation of an elephant, despite its huge body, is no more wondrous than the wisdom manifested in the formation of a tiny ant. On the contrary, the smaller the creature the more wisdom and power it appears to reflect, and the more it testifies to the wondrous ability of the Creator.
This teaches that they are all the design of one Designer and Creator, since they are similar and alike in furthering and completing the natural order and maintenance of the world in all of its parts. If there were more than one Creator, the form of wisdom exhibited would be different in some of its parts, and things would not be interdependent. Since the world, despite its being different in its roots and foundations, it is equal in its derivatives and compounds, one can see that its Creator who put it together, its Governor, and Designer is one.
A philosopher once said: "no part of what G-d created is more wondrous than another part". Which means the wisdom in a tiny creature of this world is similar and equal to that in a large one, as David, peace be unto him, said: "O L-ord, how manifold are Your works! with wisdom have You made them all: the earth is full of Your possessions" (Ps. 104:24), and "O L-ord, how great are Your works! Your thoughts are exceedingly deep" (Ps. 92:6).
THE THIRD ARGUMENT The third argument, from the chidush (non-eternal nature) which applies to the entire universe. Since our previous proofs demonstrated that the world is created (see chapters 5-6), it follows from this that it must therefore have had a Creator. For it is impossible for something to come into existence by itself. And when we see that a thing exists, and we are certain that at some time it did not exist - we will know through the testimony of a sound intellect that something other than itself created it, brought it into being, and formed it.
Since we have established that the world has a Creator who created it and brought it into existence - we need not deliberate whether He is more or less than one since it is impossible for the existence of the world without at least one Creator. And if it were possible to conceive that the world could have come into existence with less than one Creator, we would consider this. But since we cannot conceive that something less than one can bring anything into existence, we conclude that the Creator must be one. Because in the case of things which were established through logical proofs, and the proof of their existence is impossible to deny - we do not need to assume more than what is necessary to account for the phenomena which the proof demonstrates.
The analogy of this: When we see a letter of uniform handwriting and style, it will immediately occur to us that one person wrote and composed it because it is not possible that there was not at least one person. If it were possible that it could have been written with less than one person, we would consider this possibility. And even though it is possible that it was written by more than one person, it is not proper to consider this unless there is evidence which testifies to this, such as different handwriting style in part of the letter or the like.
Since this is so, it is not necessary to know Him face to face, if this is not possible, and it will suffice for us to see the letter, accepting as proof the writer's acts, namely, the form of the writing, instead of seeing the writer himself. From this, we will know with certainty that there exists a writer, who knows how to write and is capable of writing, who wrote this letter. He did not partner with someone else in writing it. This we can see from its orderly form and uniform handwriting, since the work of two makers varies. It is not uniform and orderly in one manner, and it changes in quality and character.
Similarly we will say regarding the Creator, since the signs of wisdom in His creations are similar and uniform, we must conclude that one Creator created them, and that without Him they could not have come into existence,
although the Creator is not something that can be perceived either in Etzem (essence) or Mikre (incident). And since He cannot be seen, it is impossible to find Him and know Him except through the proofs and observations of His handiworks which point to Him. Then will our belief stand firm that He exists and that He is One, that He is Kadmon (eternal), who was and will be, the First and the Last, Mighty, Wise, Living.
Therefore, it is necessary for us to conclude that one Creator created the world, because the existence of created things is impossible without Him. The assumption of more than one God is superfluous and unnecessary. Therefore, one who claims this - his claim cannot be considered legitimate unless he brings a sound logical proof other than that which we have brought. But it is impossible to establish such a proof, since two sound logical proofs do not contradict each other.
All the evidence thus testifies on His unity, and negates the attributing to Him of any plurality, association or similarity, as G-d Himself declares: "Is there a god besides me?" (Isaiah 44:8), and "I am the First and I am the Last" (ibid 44:6), and "My hand has laid the foundations of the earth, and My right hand has spread out the heavens" (Isaiah 48:13), and "a just G-d and a Savior; there is none besides Me" (Isaiah 45:21).
THE FOURTH ARGUMENT (Translator: Important Note. In this argument, we are talking about spiritual matters which are exceedingly deep. You can't think on them the same way you think on physical things. The author already warned in chapter 2 that only a select few can grasp these very subtle arguments. commentaries to follow!)The fourth argument: We will say to anyone who thinks the Creator is more than one as follows. It must be that the essence of all these (supposed creators) is either one or not one.
If you say that each one of them is, in essence, different from the other, it must therefore be there is some distinction between them due to their difference and non-similarity. If so, whatever is distinct is limited/bound. And whatever is limited/bound is finite. And whatever is finite is composite - and whatever is composite was brought into existence, and whatever is brought into existence must have a Creator.
Therefore, one who thinks the Creator is more than one must also assume that this creator was brought into existence. We already demonstrated, however, that the Creator is Kadmon (without beginning), and that He is the Cause of causes and the Beginning of all beginnings. Therefore, He must be one and as the verse says "You are the L-ord, You alone" (Nechemia 9:6). (end of proof)
THE FIFTH ARGUMENT The fifth argument, from the concepts of plurality and unity as follows. In his book, Euclides defined unity as: "Unity is that property through which we say of any thing that is one". This means that by nature, unity precedes the individual thing, just as we say that heat precedes a hot object. If there were no "unity", we could not say of anything that it is one.
The idea which we need to form in our mind of unity is of oneness that is complete, a uniqueness, that is absolutely devoid of composition or resemblance. Free, in every respect of plurality or number, that is neither associated with anything nor dissociated from anything.
The idea of plurality is that of a sum of unities. Plurality therefore cannot precede unity of which it has been formed. If we conceive something plural with our intellect or perceive it through our senses, we will know with certainty that unity preceded it, just like when counting things, the number one precedes the rest of the numbers. Whoever thinks the Creator is more than one, must therefore nevertheless concede that there was a preceding unity, just as the numeral one precedes the other numbers, and just like the notion of unity precedes that of plurality. Hence, the Creator is absolutely One, and Eternal (Kadmon), and none is Eternal but He as written: "Before Me no G-d was formed, nor shall any be after Me" (Isaiah 43:10).
THE SIXTH ARGUMENT The sixth argument, from the Mikre (incidental) properties that attach to everything that is plural. Plurality is an incidental property ascribed to the Etzem (essence), and comes under the category of "Kamus" (quantity). Since He is the Creator of essence and incident, none of these attributes can be ascribed to His glorious Being. For, it having been clearly demonstrated through scripture and reason that the Creator is above and beyond all comparison with, and similarity to, any of His creations, and seeing that plurality which adheres to the essence of anything that is plural is an incidental property - this property cannot be fittingly ascribed to the Creator's glorious Essence. And if He cannot be described as plural, He must certainly be One because there is nothing in between the two possibilities, as Chana said: "There is none holy as the L-ord: for there is none beside You" (Shmuel I 2:2).
THE SEVENTH ARGUMENT If the Creator were more than one, then either each one of these hypothetical creators is capable of creating the universe by itself or could not have done so without the help of the other.
And if the creation of the world cannot be completed without their partnering together, then no single one of them had full and complete strength and capacity. Each lacked the necessary power and ability and was weak. What is weak is finite in strength and essence. What is finite is bound. Whatever is bound - is composite. Whatever is composite has been brought into existence, and anything brought into existence must have some one who brought it into existence (a Creator).
Hence, what is weak (finite) cannot possibly be Eternal since the Eternal does not fall short in any respect nor stands in need of another's help. Therefore, the Creator is not more than One.
If it were possible for the Creator to be more than one, it would also be possible that there would be disagreement between them in the creation of the world and that the matter would not have been completed. Since we find that all of this world follows one order, and a uniform movement for all of its parts, which does not change over generations nor does it seem to change in the nature of its conduct, therefore, we know that its Creator and Ruler is One, and that none besides Him alters His work or changes His rule, as scripture says: "And who, as I do, shall call, and shall proclaim it, and set it in order for Me" (Isaiah 44:7), and David said: "Forever, O L-ord, your word is stands fast in heaven; Your faithfulness is unto all generations: You have established the earth, and it abides" (Ps. 119:89-90)
The Creator's perfect governance which we observe in His creatures (also indicate His unity - Rabbi Hyamson). For government can be perfect and abidingly consistent, smoothly in one way only when there is a single individual making decisions and conducting the matter, as in the king ruling a country or in the soul controlling the body.
Thus Aristotle said in his book on the subject of unity: "it is not good to have many heads, but rather to have only one head". So too Solomon said: "For the transgression of a land many are the princes thereof" (Mishlei 28:2).
What we brought here should be enough for the understanding person, and this should suffice to answer the believers of dual gods or the trinity gods of the Christians, and others. For when we establish the unity of the Creator of the world, all those who claim that He is plural will be automatically refuted. Note it well.
אַךְ הָרְאָיָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ הוּא אֶחָד. הוּא מִפְּנֵי שֶׁנִּתְבָּרֵר לָנוּ בְּדֶרֶךְ הָרְאָיוֹת כִּי יֵשׁ לָעוֹלָם בּוֹרֵא. הִתְחַיַּבְנוּ לַחְקֹר עָלָיו אִם הוּא אֶחָד אוֹ יוֹתֵר מֵאֶחָד. וְצָרִיךְ שֶׁנְּבָאֵר אֲמִתַּת אַחְדוּתוֹ מִשִּׁבְעָה פָּנִים:
The demonstration of the Creator is one is as follows. Since it has been clarified to us, through logical proofs, that the world has a Creator, it is incumbent on us to investigate on Him, whether He is one or more than one and we will demonstrate the truth of His unity from seven arguments.
הָאֶחָד מֵהֶם מִצַּד בְּחִינָתֵנוּ לְעִלּוֹת הַנִּמְצָאוֹת כִּי כַּאֲשֶׁר נִתְבּוֹנֵן בָּהֶן נִמְצָא מִסְפָּרָן פָּחוֹת מֵעֲלוּלֵיהֶן וְכָל אֲשֶׁר נַחְקֹר עַל עִלּוֹת הָעִלּוֹת הָהֵן לְמַעְלָה נִמְצָא מִסְפָּרָן פָּחוּת מֵהֶן וְכָל אֲשֶׁר תַּעֲלֶינָה יִתְמַעֵט מִסְפָּרָן עַד שֶׁיַּגִּיעַ אֶל עִלָּה אַחַת וְהִיא עִלַּת הָעִלּוֹת.
FIRST ARGUMENT FOR THE UNITY OF G-D
The first, from our examination of the causes of existent things. When we investigate on them, we find that causes are always fewer than their effects, namely, the higher up one ascends into the chain of causes, the fewer the number of causes, and the more and more one ascends this chain, the fewer and fewer will be their number until eventually one reaches one Cause, which is the Cause of all causes.
וּבֵאוּר זֶה כִּי אִישֵׁי הַנִּמְצָאִים אֵין תַּכְלִית לְמִסְפָּרָם. וְכַאֲשֶׁר נִתְבּוֹנֵן בְּמִינֵיהֶם הַכּוֹלְלִים אוֹתָם יהי׳ מִסְפָּרָם פָּחוּת מִן הָאִישִׁים אֲשֶׁר תַּחְתֵּיהֶם. כִּי כָל מִין מִן הַמִּינִים כּוֹלֵל אִישִׁים רַבִּים וְהַמִּינִים יֵשׁ תַּכְלִית לְמִסְפָּרָם. וְכַאֲשֶׁר נַעֲרֹךְ הַמִּינִים אֶל סוּגֵיהֶם הַכּוֹלְלִים אוֹתָם יִהְיֶה מִסְפַּר הַסּוּגִים פָּחוּת מִמִּסְפָּרָם כִּי תַּחַת כָּל סוּג מֵהַסּוּגִים מִינִים רַבִּים וְכָל אֲשֶׁר יַעֲלוּ יִהְיֶה מִסְפַּר הַסּוּגִים פָּחוּת עַד אֲשֶׁר יַגִּיעוּ אֶל סוּגֵי הַסּוּגִים.
The fuller explanation of this: Individual things (Ishim) that exist are countless. When we investigate the kinds (minim), which comprise them, we will find their number to be fewer than the individuals under them, because each kind includes many individuals, and they are not countless. And when we categorize the kinds into (broader category) "types" (sugim) which includes the kinds, we will find the number of types to be fewer than the number of kinds, since each type includes many kinds, and the more one ascends the fewer the number, until one reaches the primary types.
וּכְבָר אָמַר הַפִילוֹסוֹף כִּי סוּגֵי הַסּוּגִים הֵם עֲשָׂרָה וְהֵם עֶצֶם וְכַמָּה וְאֵיךְ וּמִצְטָרֵף וְאָנָה וּמָתַי וּמַצָּב וְקִנְיָן וּפוֹעֵל וְנִפְעָל,
The philosopher (Aristotle) already said that the general types are ten: Etzem, Kama, Eich, Mitztaref, Ana, Matay, Matzav, Kinyan, Poel, and Nifal. (explanation in below commentaries)
וְכַאֲשֶׁר נַחְקֹר עַל עִלּוֹת אִישִׁי מִינֵי עֲשֶׂרֶת הַסּוּגִים הָאֵלֶּה נִמְצָאֵם חָמֵשׁ.
The causes of these ten general types are five: Motion and the four elements - Fire, Air, Water, and Earth..
הַתְּנוּעָה וְהַיְּסוֹדוֹת הָאַרְבָּעָה שֶׁהֵם הָאֵשׁ וְהָרוּחַ וְהַמַּיִם וְהֶעָפָר. וְכַאֲשֶׁר נַחְקֹר עַל עִלּוֹת הַיְּסוֹדוֹת הָאַרְבָּעָה נִמְצָאֵם הַחֹמֶר וְהַצּוּרָה וְהֵם שְׁנַיִם. וְכַאֲשֶׁר נַחְקֹר עַל עִלָּתָם יִהְיֶה מִסְפָּרָם פָּחוּת מֵהֶם וְהוּא רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ וְאֵין מִסְפָּר פָּחוּת מִשְּׁנַיִם אֶלָּא אֶחָד א״כ הַבּוֹרֵא יִתְבָּרַךְ אֶחָד עַל כָּל פָּנִים,
The causes of the four elements are found to be two: Matter (chomer) and Form (tzura), and if we further examine on the cause of these two, undoubtedly it will be less than them. This (cause) is the will of the Creator, and there is no number less than two but one, if so, the Creator is one.
וְכֵן אָמַר דָּוִד עָלָיו הַשָּׁלוֹם (ד״ה א כט) לְךָ ה׳ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ וְגוֹ׳ ר״ל כִּי הוּא רָם עַל כָּל רָמִים וְעֶלְיוֹן עַל כָּל הָעֶלְיוֹנִים וְרֹאשׁ כָּל תְּחִלָּה וְעִלַּת כָּל עִלָּה וְעָלוּל:
And likewise David, peace be unto him, said: "Yours, O L-ord, is the kingdom and You are exalted as head over all" (Chronicles 29:11), which means that G-d is exalted above all that is exalted, lofty above all that is lofty. He is the First of all beginnings and the Cause of all causes.
וְהַשֵּׁנִי מִצַּד סִימָנֵי הַחָכְמָה הַנִּרְאִים בְּכָל הָעוֹלָם הַזֶּה עֶלְיוֹנוֹ וְתַחְתּוֹנוֹ קְפָאָיו וּצְמָחָיו וּבַעֲלֵי חַיִּים אֲשֶׁר בּוֹ,
THE SECOND ARGUMENT FOR THE UNITY OF G-D
The second argument is drawn from the perspective of the signs of wisdom manifested in the universe, whether above or below, in the inanimate, plants, and animals on it.
וְכַאֲשֶׁר נִשְׂתַּכֵּל בּוֹ יוֹרֵנוּ כִּי כֻלּוֹ מַחְשֶׁבֶת חוֹשֵׁב אֶחָד וּמְלֶאכֶת בּוֹרֵא אֶחָד וְהוּא שֶׁאָנוּ מוֹצְאִים אוֹתוֹ עַל מַחְלְקוֹתָיו בְּשָׁרָשָׁיו וִיסוֹדוֹתָיו מִתְדַּמֶּה בְּתוֹלְדוֹתָיו וְשָׁוֶה בַּחֲלָקָיו וְאוֹתוֹת חָכְמַת הַבּוֹרֵא יִתְעַלֶּה נִרְאוֹת בִּקְטַנֵּי הַיְּצִירוֹת וּגְדוֹלֵיהֶן מְעִידוֹת כִּי הֵם לְבוֹרֵא א׳ חָכָם וְאִלּוּ הָיָה לָעוֹלָם יוֹתֵר מִבּוֹרֵא אֶחָד הָיְתָה צוּרַת הַחָכְמָה מִתְחַלֶּפֶת בְּחֶלְקֵי הָעוֹלָם וּמִשְׁתַּנֵּית בִּכְלָלָיו וּבַחֲלָקָיו.
When we contemplate the world, it will become apparent that - it is the design of one Thinker, and the work of one Creator. We find its roots and foundations to be similar in its derivatives and uniform in its parts. The signs of wisdom manifested in the smallest of the creatures as well as the biggest testify that they are the work of one wise Creator. If this world had more than one Creator, the form of wisdom would exhibit different forms in the different parts of the world, and vary in its general character and divisions.
וְעוֹד כִּי אֲנַחְנוּ מוֹצְאִים אוֹתוֹ כִּי הוּא צָרִיךְ בְּקִיּוּמוֹ וְתִקּוּנוֹ קְצָתוֹ אֶל קְצָתוֹ וְאֵין חֵלֶק מִמֶּנּוּ נִגְמַר אֶלָּא בְּחֵלֶק אַחֵר כְּצֹרֶךְ קַשְׂקַשֵּׂי הַשִּׁרְיוֹן וְחֶלְקֵי הַמִּטָּה וְאֶבְרֵי גּוּף הָאָדָם וּשְׁאָר הַמְחֻבָּרִים קְצָתָם אֶל קְצָתָם בְּתִקּוּנָם וְהַשְׁלָמָתָם.
Furthermore, we find that it is interdependent for its maintenance and welfare, no part is completed without the help of another part, like the links in a coat of armor, the parts of a bed, the limbs of the human body, or other things which have interdependent parts for their functioning.
הֲלֹא תִּרְאֶה צֹרֶךְ הַיָּרֵחַ וְהַכּוֹכָבִים אֶל אוֹר הַשֶּׁמֶשׁ וְצֹרֶךְ הָאָרֶץ אֶל הַשָּׁמַיִם וְאֶל הַמַּיִם וְצֹרֶךְ בַּעֲלֵי חַיִּים קְצָתָם אֶל קְצָתָם כִּי מִקְצָת מִינֵיהֶם אוֹכֵל מִקְצָתָם כַּדּוֹרֵס מִן הָעוֹפוֹת וְהַדָּגִים וְחַיּוֹת הַשָּׂדֶה וְצֹרֶךְ הָאָדָם אֶל הַכֹּל וְתַקָּנַת הַכֹּל בָּאָדָם וְצֹרֶךְ הָאֲרָצוֹת וְהַפְּלָכִים וְהַחָכְמוֹת וְהַמְּלָאכוֹת קְצָתָם אֶל קְצָתָם,
Can you see that the moon and the planets need the light of the sun, and the earth needs the sky and the water, and that the animals need each other, and some species feed on other species, such as predatory birds, fish, and beasts of the forest all need each other? And Man's need for everything, and the rectification of everything through man (man gives a higher purpose to everything). Countries, towns, sciences and trades are interdependent.
וְהַחָכְמָה נִרְאֵית בִּקְטַנֵּי הַיְּצִירוֹת וּגְדוֹלֵיהֶם. כִּי כֹּחַ הַחָכְמָה הַנִּרְאֵית בִּיצִירַת הַפִּיל לְפִי גֹּדֶל גּוּפוֹ אֵינֶנּוּ יוֹתֵר נִפְלָא מִכֹּחַ הַחָכְמָה הַנִּרְאֵית בִּיצִירַת הַנְּמָלָה לְפִי קַטְנוּתָהּ. אַךְ כָּל אֲשֶׁר תִּקְטַן הַיְּצִירָה יִהְיֶה כֹּחַ הַחָכְמָה וְהַיְּכֹלֶת נִרְאֶה בָּהּ יוֹתֵר וְתִקּוּן הַבּוֹרֵא יוֹתֵר נִפְלָא.
And the Divine wisdom appears in the tiny creatures as well as the large ones, because the wisdom manifested in the formation of an elephant, despite its huge body, is no more wondrous than the wisdom manifested in the formation of a tiny ant. On the contrary, the smaller the creature the more wisdom and power it appears to reflect, and the more it testifies to the wondrous ability of the Creator.
וְנִרְאֶה מִמֶּנָּה, וְזֶה יוֹרֶה כִּי כֻלָּם מַחְשְׁבוֹת חוֹשֵׁב אֶחָד וּבוֹרֵא אֶחָד מִפְּנֵי שֶׁהֵם מִתְדַּמִּים וְשָׁוִים וּנְכוֹנִים לְהַשְׁלָמַת סֵדֶר הָעוֹלָם וְהַעֲמָדָתוֹ כֻּלּוֹ בְּכָל חֲלָקָיו וְאִלּוּ הָיָה לוֹ יוֹתֵר מִבּוֹרֵא אֶחָד הָיְתָה צוּרַת הַחָכְמָה מִתְחַלֶּפֶת בִּקְצָת חֲלָקָיו וְלֹא הָיָה צָרִיךְ קְצָתוֹ אֶל קְצָתוֹ וּמִפְּנֵי שֶׁהוּא חָלוּק בְּשָׁרָשָׁיו וִיסוֹדוֹתָיו שָׁוֶה בְּתוֹלְדוֹתָיו וּמַחְבְּרוֹתָיו תִּרְאֶה כִּי מְחַדְּשׁוֹ וּמְחַבְּרוֹ וּמַנְהִיגוֹ וְחוֹשְׁבוֹ אֶחָד.
This teaches that they are all the design of one Designer and Creator, since they are similar and alike in furthering and completing the natural order and maintenance of the world in all of its parts. If there were more than one Creator, the form of wisdom exhibited would be different in some of its parts, and things would not be interdependent. Since the world, despite its being different in its roots and foundations, it is equal in its derivatives and compounds, one can see that its Creator who put it together, its Governor, and Designer is one.
וְאָמַר הַפִילוֹסוֹף אֵין בַּמֶּה שֶׁבָּרָא הָאֱלֹהִים יוֹתֵר נִפְלָא מִמָּה שֶׁבָּרָא וְרָצָה לוֹמַר כִּי הַחָכְמָה בַּקָּטָן וּבַגָּדוֹל מֵחֶלְקֵי הָעוֹלָם מִתְדַּמָּה וְשָׁוָה כְּמוֹ שֶׁאָמַר דָּוִד עָלָיו הַשָּׁלוֹם בְּסִפְרוֹ מִינֵי עִנְיְנֵי הָעוֹלָם וּתְכוּנַת יִשּׁוּבוֹ (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶיךָ וְאָמַר (שם צב) מַה גָּדְלוּ מַעֲשֶׂיךָ ה׳ מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ:
A philosopher once said: "no part of what G-d created is more wondrous than another part". Which means the wisdom in a tiny creature of this world is similar and equal to that in a large one, as David, peace be unto him, said: "O L-ord, how manifold are Your works! with wisdom have You made them all: the earth is full of Your possessions" (Ps. 104:24), and "O L-ord, how great are Your works! Your thoughts are exceedingly deep" (Ps. 92:6).
וְהַשְּׁלִישִׁי מִפְּנֵי הַחִדּוּשׁ הַכּוֹלֵל אֶת כָּל הָעוֹלָם כִּי הָרְאָיוֹת לִמְּדוּ עַל חִדּוּשׁוֹ. וְהֻצְרַךְ בַּעֲבוּר זֶה שֶׁהָיָה לוֹ מְחַדֵּשׁ מִפְּנֵי הִמָּנַע הַוָּיַת הַדָּבָר מֵאֵלָיו וּכְשֶׁאָנוּ מוֹצְאִים הֲוָיָה וְיִתְבָּרֵר לָנוּ כִּי הָיָה אַחַר שֶׁלֹּא הָיָה. נֵדַע בְּעֵדוּת הַשֵּׂכֶל הַשָּׁלֵם שֶׁזּוּלָתוֹ בְּרָאוֹ וְהִמְצִיא הֲוָיָתוֹ וְיָצַר אוֹתוֹ,
THE THIRD ARGUMENT
The third argument, from the chidush (non-eternal nature) which applies to the entire universe. Since our previous proofs demonstrated that the world is created (see chapters 5-6), it follows from this that it must therefore have had a Creator. For it is impossible for something to come into existence by itself. And when we see that a thing exists, and we are certain that at some time it did not exist - we will know through the testimony of a sound intellect that something other than itself created it, brought it into being, and formed it.
וְכֵיוָן שֶׁהִתְקַיֵּם כִּי לָעוֹלָם בּוֹרֵא שֶׁבְּרָאוֹ וְחִדְּשׁוֹ אֵין רָאוּי לְהַעֲלוֹת עַל דַּעְתֵּנוּ שֶׁהוּא יוֹתֵר אוֹ פָּחוֹת מֵאֶחָד שֶׁאִי אֶפְשָׁר לִמְצִיאוּת הָעוֹלָם מִבְּלִי בּוֹרֵא אֶחָד וְאִלּוּ הָיָה אֶפְשָׁר שֶׁיַּעֲלֶה בְּדַעְתֵּנוּ שֶׁיִּתְקַיֵּם הָעוֹלָם בְּפָחוֹת מִבּוֹרֵא אֶחָד הָיִינוּ מַעֲלִים עַל דַּעְתֵּנוּ כֵּן אַךְ מִפְּנֵי שֶׁלֹּא יָכֹלְנוּ לְהַשְׂכִּיל דָּבָר שֶׁיּוּכַל לַעֲשׂוֹת אֶת זוּלָתוֹ פָּחוֹת מֵאֶחָד יָדַעְנוּ יְדִיעָה שֶׁאִי אֶפְשָׁר לִדְחוֹתָהּ כִּי הוּא אֶחָד כִּי הַדְּבָרִים אֲשֶׁר יִתְבָּרְרוּ מִצַּד הֲבָאַת הָרְאָיָה עֲלֵיהֶם וְתִהְיֶה מְצִיאָתָם מְצִיאָה שא״א לִדְחוֹתָהּ אֵין אָנוּ צְרִיכִין לְהַעֲלוֹת עַל דַּעְתֵּנוּ שֶׁהֵם יוֹתֵר מִמָּה שֶׁהַצֹּרֶךְ מֵבִיא אֵלָיו בְּהַשְׁלָמַת הַדָּבָר שֶׁהוּא לִרְאָיָה עֲלֵיהֶם.
Since we have established that the world has a Creator who created it and brought it into existence - we need not deliberate whether He is more or less than one since it is impossible for the existence of the world without at least one Creator. And if it were possible to conceive that the world could have come into existence with less than one Creator, we would consider this. But since we cannot conceive that something less than one can bring anything into existence, we conclude that the Creator must be one. Because in the case of things which were established through logical proofs, and the proof of their existence is impossible to deny - we do not need to assume more than what is necessary to account for the phenomena which the proof demonstrates.
וְהַדִּמְיוֹן כִּי בְּעֵת שֶׁנִּרְאֶה כְּתָב שָׁוֶה בְּחִבּוּרוֹ וְצוּרוֹת הַמִּכְתָּב אֲשֶׁר נִכְתַּב בּוֹ צוּרָה אַחַת יַעֲלֶה בְּדַעְתֵּנוּ מִיָּד כִּי כּוֹתֵב אֶחָד כְּתָבוֹ וְחִבְּרוֹ כִּי הַכְּתָב לֹא יִתָּכֵן בְּפָחוֹת מִכּוֹתֵב אֶחָד וְאִלּוּ הָיָה יָכוֹל לְהִכָּתֵב בְּפָחוֹת מִכּוֹתֵב אֶחָד הָיִינוּ חוֹשְׁבִים כֵּן ואע״פ שֶׁאֶפְשָׁר שֶׁיִּכְתְּבֶנּוּ יוֹתֵר מֵאֶחָד אֵין רָאוּי לְהַעֲלוֹת עַל דַּעְתֵּנוּ כֵּן אֶלָּא בִּרְאָיָה שֶׁתָּעִיד עַל בֵּרוּר הַדָּבָר מֵהִתְחַלֵּף צוּרַת הַמִּכְתָּב בְּמִקְצָתוֹ וְהַדּוֹמֶה לָזֶה,
The analogy of this: When we see a letter of uniform handwriting and style, it will immediately occur to us that one person wrote and composed it because it is not possible that there was not at least one person. If it were possible that it could have been written with less than one person, we would consider this possibility. And even though it is possible that it was written by more than one person, it is not proper to consider this unless there is evidence which testifies to this, such as different handwriting style in part of the letter or the like.
וְאִם הָיָה הַדָּבָר כֵּן אֵין אָנוּ צְרִיכִין לְדַעְתּוֹ פָּנִים בְּפָנִים אִם אִי אֶפְשָׁר לַעֲמֹד עָלָיו מִן הַצַּד הַזֶּה וְעָמְדוּ לָנוּ הָרְאָיוֹת עָלָיו מִמַּעֲשֵׂהוּ בְּסִדּוּר כְּתִיבָתוֹ בִּמְקוֹם רְאוֹתֵנוּ אוֹתוֹ. וְיָדַעְנוּ יְדִיעָה בְּרוּרָה כִּי כּוֹתֵב אֶחָד נִמְצָא יוֹדֵעַ מִכְתָּב וְיָכוֹל לִכְתֹּב כְּתָבוֹ וְלֹא הִשְׁתַּתֵּף בּוֹ עִמּוֹ זוּלָתוֹ מִפְּנֵי סֵדֶר חִבּוּרוֹ וְהַשְׁוָאָתוֹ מִפְּנֵי שֶׁמַּעֲשֶׂה שְׁנֵי עוֹשִׂים מִתְחַלֵּף וְאֵינֶנּוּ שָׁוֶה וּמְסֻדָּר עַל עֵרֶךְ אֶחָד וּמִשְׁתַּנֶּה בְּתִקּוּנוֹ וּתְכוּנָתוֹ,
Since this is so, it is not necessary to know Him face to face, if this is not possible, and it will suffice for us to see the letter, accepting as proof the writer's acts, namely, the form of the writing, instead of seeing the writer himself. From this, we will know with certainty that there exists a writer, who knows how to write and is capable of writing, who wrote this letter. He did not partner with someone else in writing it. This we can see from its orderly form and uniform handwriting, since the work of two makers varies. It is not uniform and orderly in one manner, and it changes in quality and character.
וְכֵן נֹאמַר בַּבּוֹרֵא יִתְעַלֶּה כִּי מִפְּנֵי שֶׁהָיוּ אוֹתוֹת הַחָכְמָה בִּבְרִיאוֹתָיו מִתְדַּמּוֹת וְשָׁווֹת הֻצְרַכְנוּ לְהַאֲמִין כִּי בּוֹרֵא אֶחָד בְּרָאָם שֶׁאִי אֶפְשָׁר לִמְצִיאוּת הַמְחֻדָּשִׁים מִבִּלְעָדָיו,
Similarly we will say regarding the Creator, since the signs of wisdom in His creations are similar and uniform, we must conclude that one Creator created them, and that without Him they could not have come into existence,
וְשֶׁאֵינֶנּוּ דָּבָר נִרְאֶה בְּעֶצֶם וּבְמִקְרֶה. וּמִפְּנֵי שֶׁאֵינֶנּוּ נִרְאֶה אִי אֶפְשָׁר לְמָצְאוֹ וּלְדַעְתּוֹ אֶלָּא בְּדַרְכֵי הָרְאָיוֹת וְהַבְּחִינוֹת הַמּוֹרוֹת עָלָיו מִצַּד בְּרִיאוֹתָיו אָז תַּעֲמֹד לָנוּ אֱמוּנָתֵנוּ שֶׁהוּא נִמְצָא וְשֶׁהוּא אֶחָד קַדְמוֹן הָיָה וְיִהְיֶה רִאשׁוֹן וְאַחֲרוֹן גִּבּוֹר חָכָם חַי,
although the Creator is not something that can be perceived either in Etzem (essence) or Mikre (incident). And since He cannot be seen, it is impossible to find Him and know Him except through the proofs and observations of His handiworks which point to Him. Then will our belief stand firm that He exists and that He is One, that He is Kadmon (eternal), who was and will be, the First and the Last, Mighty, Wise, Living.
וְעָמְדוּ לָנוּ הָרְאָיוֹת עָלָיו בִּמְקוֹם עָמְדֵנוּ עָלָיו וּרְאוֹתֵנוּ אוֹתוֹ יִתְעַלֶּה מִפְּנֵי שֶׁאֵינֶנּוּ מֵעִנְיָנִים הַנִּרְאִים,
Since He is not among the things which can be seen, the proofs regarding Him will stand for us in place of seeing Him.
עַל כֵּן הֻצְרַכְנוּ לְהַעֲלוֹת עַל דַּעְתֵּנוּ שֶׁבּוֹרֵא אֶחָד בְּרָאָם כִּי אִי אֶפְשָׁר בִּלְעָדָיו בִּמְצִיאוּת הַמְחֻדָּשִׁים אַךְ יוֹתֵר מֵאֶחָד אֶפְשָׁר בִּלְעָדָיו וְאֵין צֹרֶךְ אֵלָיו עַל כֵּן מִי שֶׁיִּטְעֹן שֶׁהוּא יוֹתֵר מֵאֶחָד לֹא יִתְקַיְּמוּ דְּבָרָיו אֶלָּא בִּרְאָיָה זוּלַת הָרְאָיָה שֶׁהֵבֵאנוּ וְאִי אֶפְשָׁר לְהַעֲמִידָהּ מִפְּנֵי שֶׁהָרְאָיוֹת שֶׁהֵן מִדֶּרֶךְ הַשֵּׂכֶל אֵינָן מַכְחִישׁוֹת זוֹ אֶת זוֹ,
Therefore, it is necessary for us to conclude that one Creator created the world, because the existence of created things is impossible without Him. The assumption of more than one God is superfluous and unnecessary. Therefore, one who claims this - his claim cannot be considered legitimate unless he brings a sound logical proof other than that which we have brought. But it is impossible to establish such a proof, since two sound logical proofs do not contradict each other.
אַךְ כָּל הָרְאָיוֹת מְעִידוֹת עַל אַחְדוּתוֹ וּמַרְחִיקוֹת מִמֶּנּוּ עִנְיַן הָרִבּוּי וְהַשִּׁתּוּף וְהַדִּמְיוֹן כַּאֲשֶׁר אָמַר ה׳ ית׳ (ישעיה מד) הֲיֵשׁ אֱלוֹהַּ מִבַּלְעָדַי וְאֵין צוּר בַּל יָדָעְתִּי וְאָמַר (שם) אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וְאָמַר (שם מח) אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו וְאָמַר (שם מה) צַדִּיק וּמוֹשִׁיעַ אַיִן זוּלָתִי:
All the evidence thus testifies on His unity, and negates the attributing to Him of any plurality, association or similarity, as G-d Himself declares: "Is there a god besides me?" (Isaiah 44:8), and "I am the First and I am the Last" (ibid 44:6), and "My hand has laid the foundations of the earth, and My right hand has spread out the heavens" (Isaiah 48:13), and "a just G-d and a Savior; there is none besides Me" (Isaiah 45:21).
וְהָרְבִיעִי שֶׁנֹּאמַר לְמִי שֶׁהוּא חוֹשֵׁב כִּי הַבּוֹרֵא יוֹתֵר מֵאֶחָד לֹא יִמָּלֵט שֶׁיִּהְיֶה עֶצֶם הַכֹּל עֶצֶם אֶחָד אוֹ שֶׁלֹּא יִהְיֶה אֶחָד.
THE FOURTH ARGUMENT
(Translator: Important Note. In this argument, we are talking about spiritual matters which are exceedingly deep. You can't think on them the same way you think on physical things. The author already warned in chapter 2 that only a select few can grasp these very subtle arguments. commentaries to follow!)The fourth argument: We will say to anyone who thinks the Creator is more than one as follows. It must be that the essence of all these (supposed creators) is either one or not one.
וְאִם יֹאמַר כִּי הָעֶצֶם אֶחָד אִם כֵּן הָעִנְיָן אֶחָד וְהַבּוֹרֵא אֵינֶנּוּ יוֹתֵר מֵאֶחָד.
If you say, that in essence they are one, if so, they are one thing, and the Creator is not more than one.
וְאִם יֹאמַר כִּי לְכָל אֶחָד מֵהֶם עֶצֶם אֵינֶנּוּ מֵעֶצֶם אֶחָד נִצְטָרֵךְ עכ״פ שֶׁיִּהְיֶה בֵּינֵיהֶם הֶפְרֵשׁ מִפְּנֵי מַחְלְקוֹתָם וְהִשְׁתַּנּוּתָם וְכָל נִפְרָשׁ מֻגְבָּל וְכָל מֻגְבָּל יֵשׁ לוֹ תַּכְלִית וְכָל אֲשֶׁר יֶשׁ לוֹ תַּכְלִית מְחֻבָּר וְכָל מְחֻבָּר מְחֻדָּשׁ וְכָל מְחֻדָּשׁ יֵשׁ לוֹ מְחַדֵּשׁ.
If you say that each one of them is, in essence, different from the other, it must therefore be there is some distinction between them due to their difference and non-similarity. If so, whatever is distinct is limited/bound. And whatever is limited/bound is finite. And whatever is finite is composite - and whatever is composite was brought into existence, and whatever is brought into existence must have a Creator.
וּמִי שֶׁחוֹשֵׁב כִּי הַבּוֹרֵא יוֹתֵר מֵאֶחָד מַצְרִיךְ שֶׁיִּהְיֶה מְחֻדָּשׁ וּכְבָר הִקְדַּמְנוּ כִּי בּוֹרֵא הָעוֹלָם קַדְמוֹן וְהוּא עִלַּת הָעִלּוֹת וּתְחִלַּת הַתְּחִלּוֹת וְהוּא עַל כָּל פָּנִים אֶחָד וְהוּא כמ״ש הַכָּתוּב (נחמיה ט׳:ו׳) אַתָּה הוּא ה׳ לְבַדֶּךָ:
Therefore, one who thinks the Creator is more than one must also assume that this creator was brought into existence. We already demonstrated, however, that the Creator is Kadmon (without beginning), and that He is the Cause of causes and the Beginning of all beginnings. Therefore, He must be one and as the verse says "You are the L-ord, You alone" (Nechemia 9:6). (end of proof)
וְהַחֲמִישִׁי מִצַּד עִנְיַן הָרִבּוּי וְהָאַחְדוּת וְהוּא שֶׁאָקְלִידֶ״ס גָּדַר הָאַחְדוּת בְּסִפְרוֹ וְאָמַר כִּי הָאַחְדוּת הִיא אֲשֶׁר בָּהּ יֵאָמֵר לְכָל דָּבָר אֶחָד ר״ל כִּי הָאַחְדוּת קוֹדֶמֶת לָאֶחָד בְּטִבְעָהּ כַּאֲשֶׁר נֹאמַר כִּי הַחֹם קוֹדֵם לְכָל דָּבָר חַם וְלוּלֵא הָאַחְדוּת לֹא הָיָה נֶאֱמַר עַל דָּבָר מֵהַדְּבָרִים אֶחָד,
THE FIFTH ARGUMENT
The fifth argument, from the concepts of plurality and unity as follows. In his book, Euclides defined unity as: "Unity is that property through which we say of any thing that is one". This means that by nature, unity precedes the individual thing, just as we say that heat precedes a hot object. If there were no "unity", we could not say of anything that it is one.
וְהָעִנְיָן אֲשֶׁר אֲנַחְנוּ צְרִיכִין לְהַעֲלוֹת עַל דַּעְתֵּנוּ מִן הָאַחְדוּת הוּא יְחִידוּת גְּמוּרָה וּבְדִידוּת שֶׁאֵין עִמָּהּ חִבּוּר וְלֹא דִּמְיוֹן בְּשׁוּם עִנְיָן וְלֹא רִבּוּי וְלֹא מִסְפָּר בְּשׁוּם פָּנִים וְלֹא הִתְחַבֵּר אֶל דָּבָר וְלֹא הִתְפָּרֵד מִדָּבָר,
The idea which we need to form in our mind of unity is of oneness that is complete, a uniqueness, that is absolutely devoid of composition or resemblance. Free, in every respect of plurality or number, that is neither associated with anything nor dissociated from anything.
וְעִנְיַן הָרִבּוּי הוּא כְּלַל אֲחָדִים וְלֹא יִתָּכֵן שֶׁיַּקְדִּים הָרִבּוּי לָאַחְדוּת אֲשֶׁר מִמֶּנָּה נִתְרַבָּה. וְאִם נִמְצָא בְּשִׂכְלֵנוּ אוֹ בְּהַרְגָּשׁוֹתֵינוּ שׁוּם רִבּוּי נֵדַע יְדִיעָה בְּרוּרָה כִּי הָאַחְדוּת קְדָמַתּוּ כִּקְדִימַת הָאֶחָד הַמִּנְיָנִי לִשְׁאָר הַמִּנְיָן. וּמִי שֶׁיַּחְשֹׁב כִּי הַבּוֹרֵא יוֹתֵר מֵאֶחָד יֵשׁ לוֹ לוֹמַר עַל כָּל פָּנִים כִּי הָאֶחָד קוֹדֵם לְכֻלָּם מִפְּנֵי הַקְדָּמַת הָאֶחָד לַמִּנְיָן וְאַחְדוּת לָרֹב אִם כֵּן הַבּוֹרֵא אֶחָד עַל כָּל פָּנִים קַדְמוֹן אֵין קַדְמוֹן זוּלָתוֹ כְּמוֹ שֶׁנֶּאֱמַר (ישעיה מג) לְפָנַי לֹא נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה:
The idea of plurality is that of a sum of unities. Plurality therefore cannot precede unity of which it has been formed. If we conceive something plural with our intellect or perceive it through our senses, we will know with certainty that unity preceded it, just like when counting things, the number one precedes the rest of the numbers. Whoever thinks the Creator is more than one, must therefore nevertheless concede that there was a preceding unity, just as the numeral one precedes the other numbers, and just like the notion of unity precedes that of plurality. Hence, the Creator is absolutely One, and Eternal (Kadmon), and none is Eternal but He as written: "Before Me no G-d was formed, nor shall any be after Me" (Isaiah 43:10).
וְהַשִּׁשִּׁי מִצַּד הַמִּקְרִים הַדְּבֵקִים אֶל כָּל מִתְרַבֶּה וְהוּא שֶׁהָרִבּוּי וְהַכְּלָל מִקְרֶה נִכְנָס עַל הָעֶצֶם וְהוּא הַכַּמּוּת וְהוּא יִתְבָּרַךְ הַבּוֹרֵא הָעֶצֶם וְהַמִּקְרֶה לֹא תַּשִּׂיגֶנּוּ מִדָּה מִמִּדּוֹתָם בְּעֶצֶם כְּבוֹדוֹ וְכַאֲשֶׁר הִתְבָּרֵר כִּי הַבּוֹרֵא הִתְעַלָּה מִכָּל דִּמְיוֹן וְעֵרֶךְ אֶל דָּבָר מִבְּרִיאוֹתָיו מִן הַשֵּׂכֶל וּמִן הַכָּתוּב וְהָיָה הָרִבּוּי הַנִּכְנָס עַל עֶצֶם הַמִּתְרַבֶּה מִקְרֶה לֹא יֵאוֹת שֶׁתַּשִּׂיג עֶצֶם כְּבוֹד הַבּוֹרֵא מִדָּה מִמִּדּוֹת הָרִבּוּי וְאִם לֹא יְסֻפַּר בְּרֹב הוּא אֶחָד עַל כָּל פָּנִים מִפְּנֵי שֶׁאֵין בֵּין הָרֹב וְהָאַחְדוּת אֶמְצָעִי א״כ אֵין הַבּוֹרֵא יוֹתֵר מֵאֶחָד וְהוּא אֶחָד עכ״פ כְּמוֹ שֶׁאָמְרָה חַנָּה (שמואל א׳ ב) אֵין קָדוֹשׁ כַּה׳ כִּי אֵין בִּלְתֶּךָ וְגוֹ׳:
THE SIXTH ARGUMENT
The sixth argument, from the Mikre (incidental) properties that attach to everything that is plural. Plurality is an incidental property ascribed to the Etzem (essence), and comes under the category of "Kamus" (quantity). Since He is the Creator of essence and incident, none of these attributes can be ascribed to His glorious Being. For, it having been clearly demonstrated through scripture and reason that the Creator is above and beyond all comparison with, and similarity to, any of His creations, and seeing that plurality which adheres to the essence of anything that is plural is an incidental property - this property cannot be fittingly ascribed to the Creator's glorious Essence. And if He cannot be described as plural, He must certainly be One because there is nothing in between the two possibilities, as Chana said: "There is none holy as the L-ord: for there is none beside You" (Shmuel I 2:2).
וְהַשְּׁבִיעִי כִּי הַבּוֹרֵא אִם הוּא יוֹתֵר מֵאֶחָד יִהְיֶה כָּל אֶחָד מֵהֶם יָכוֹל לִבְרֹא הָעוֹלָם אוֹ לֹא יָכוֹל אֶלָּא בְּעֵזֶר חֲבֵרוֹ.
THE SEVENTH ARGUMENT
If the Creator were more than one, then either each one of these hypothetical creators is capable of creating the universe by itself or could not have done so without the help of the other.
וְאִם כָּל אֶחָד מֵהֶם יָכוֹל הַבּוֹרֵא הָא׳ נוֹסָף מִפְּנֵי שֶׁהָאַחֵר יָכוֹל וְאֵינֶנּוּ צָרִיךְ לְזוּלָתוֹ וְאִם לֹא יִשְׁלַם הַדָּבָר.
If any one of them is capable - the other Creator is superfluous, since the first is capable without him and does not need (the help) of the other.
כִּי אִם בְּהִתְחַבְּרָם, אֵין לְאֶחָד מֵהֶם יְכֹלֶת שְׁלֵמָה וְלֹא כֹּחַ גָּמוּר מִפְּנֵי שֶׁכָּל א׳ מֵהֶם נִלְאֶה וּמְקַצֵּר וכ״א מֵהֶם חַלָּשׁ וְכָל חַלָּשׁ יֵשׁ תַּכְלִית לְכֹחוֹ וּלְעַצְמוֹ. וְכָל אֲשֶׁר יֶשׁ לוֹ תַּכְלִית יֵשׁ לוֹ גְּבוּל וְכָל אֲשֶׁר יֶשׁ לוֹ גְּבוּל מְחֻבָּר וְכָל מְחֻבָּר מְחֻדָּשׁ וְכָל מְחֻדָּשׁ יֵשׁ לוֹ מְחַדֵּשׁ.
And if the creation of the world cannot be completed without their partnering together, then no single one of them had full and complete strength and capacity. Each lacked the necessary power and ability and was weak. What is weak is finite in strength and essence. What is finite is bound. Whatever is bound - is composite. Whatever is composite has been brought into existence, and anything brought into existence must have some one who brought it into existence (a Creator).
אִם כֵּן הַחַלָּשׁ אִי אֶפְשָׁר שֶׁיִּהְיֶה קַדְמוֹן מִפְּנֵי שֶׁהַקַּדְמוֹן לֹא תִּקְצַר יָדוֹ מִדָּבָר וְלֹא יִצְטָרֵךְ לְעֵזֶר זוּלָתוֹ.
Hence, what is weak (finite) cannot possibly be Eternal since the Eternal does not fall short in any respect nor stands in need of another's help. Therefore, the Creator is not more than One.
א״כ אֵין הַבּוֹרֵא יוֹתֵר מֵאֶחָד וְאִלּוּ הָיָה אֶפְשָׁר לִהְיוֹת יוֹתֵר מֵאֶחָד הָיָה אֶפְשָׁר שֶׁתִּהְיֶה בֵּינֵיהֶם מַחְלֹקֶת בִּבְרִיאַת הַבְּרוּאִים וְלֹא הָיְתָה נִגְמֶרֶת מֵהֶם יְצִירַת הַבְּרוּאִים. וּבְמָצְאֵנוּ כָּל הָעוֹלָם הַזֶּה עַל סֵדֶר אֶחָד וּתְנוּעָה אַחַת נִמְצֵאת בְּכָל חֵלֶק מֵחֲלָקָיו לֹא נִשְׁתַּנָּה וְעִם הַדּוֹרוֹת נֵדַע שֶׁיּוֹצְרוֹ וּמַנְהִיגוֹ אֶחָד לֹא יְשַׁנֶּה מַעֲשֵׂהוּ וְלֹא יַחְלִיף הַנְהָגָתוֹ זוּלָתוֹ כְּמוֹ שֶׁאָמַר (ישעיה מד) וּמִי כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי וְגוֹ׳. וְאָמַר דָּוִד (תהלים קי״ט:פ״ט-צ׳) לְעוֹלָם ה׳ דְּבָרְךָ נִצָּב בַּשָּׁמָיִם לְדֹר וָדֹר אֱמוּנָתֶךָ כּוֹנַנְתָּ אֶרֶץ וַתַּעֲמֹד.
If it were possible for the Creator to be more than one, it would also be possible that there would be disagreement between them in the creation of the world and that the matter would not have been completed. Since we find that all of this world follows one order, and a uniform movement for all of its parts, which does not change over generations nor does it seem to change in the nature of its conduct, therefore, we know that its Creator and Ruler is One, and that none besides Him alters His work or changes His rule, as scripture says: "And who, as I do, shall call, and shall proclaim it, and set it in order for Me" (Isaiah 44:7), and David said: "Forever, O L-ord, your word is stands fast in heaven; Your faithfulness is unto all generations: You have established the earth, and it abides" (Ps. 119:89-90)
וּמָה שֶׁאָנוּ רוֹאִים הַנְהָגַת הַבּוֹרֵא הַשְּׁלֵמָה בַּבְּרוּאִים כִּי הַהַנְהָגָה לֹא תִּהְיֶה שְׁלֵמָה מַתְמֶדֶת עַל עִנְיָן אֶחָד אֶלָּא בְּהִתְיַחֵד אֶחָד בְּעֵצָה וּבְהַנְהָגָה כַּמֶּלֶךְ בַּמְּדִינָה וְהַנֶּפֶשׁ בַּגּוּף.
The Creator's perfect governance which we observe in His creatures (also indicate His unity - Rabbi Hyamson). For government can be perfect and abidingly consistent, smoothly in one way only when there is a single individual making decisions and conducting the matter, as in the king ruling a country or in the soul controlling the body.
וְאָמַר אֲרִיסְט״וֹ בְּסִפְרוֹ בְּעִנְיַן הַיִּחוּד אֵין טוֹב בִּרְבוֹת הָרָאשִׁים אַךְ הָרֹאשׁ הָאֶחָד וְאָמַר שְׁלֹמֹה (משלי כח) בְּפֶשַׁע אֶרֶץ רַבִּים שָׂרֶיהָ וְגוֹ׳.
Thus Aristotle said in his book on the subject of unity: "it is not good to have many heads, but rather to have only one head". So too Solomon said: "For the transgression of a land many are the princes thereof" (Mishlei 28:2).
וּבְמָה שֶׁהֵבֵאנוּ בָּעִנְיָן הַזֶּה דַּי לַמֵּבִין וּמַסְפִּיק בִּתְשׁוּבָה עַל הַנָּחַת [אַנְשֵׁי הַשְּׁנִיּוּת וּבַעֲלֵי] הָרִבּוּי (הַשִּׁלּוּשׁ) [הַנּוֹצְרִים וַאֲחֵרִים] כִּי בְּהַעֲמִידֵנוּ הָאַחְדוּת לְבוֹרֵא הָעוֹלָם תִּדָּחֶה טַעֲנַת כָּל מִי שֶׁיֹּאמַר שֶׁהוּא יוֹתֵר מֵאֶחָד וְאַתָּה דַע לָךְ:
What we brought here should be enough for the understanding person, and this should suffice to answer the believers of dual gods or the trinity gods of the Christians, and others. For when we establish the unity of the Creator of the world, all those who claim that He is plural will be automatically refuted. Note it well.