Answer:Rabbi Shimon bar Yochai as author of the Zohar, never refers to the divine name as having anything to do with the "Divine Being" manifesting itself as three distinct "entities." or "beings" as you put it. The concept of the Shechina (Divine Presence) and the Sephirot do not touch on the Essense of God. They are expressions concerning the way we perceive His omniscience and omnipotence in this world. Any suggestion concerning the combinations of 3, whether sephirot or of the Shechina, cannot be construed to define anything more than what we can comprehend in the physical world or in the realm of Celestial or Spiritual entities. Most knowledgeable Orthodox Jews do not equate the Shechina with YHVH. To attribute anything more to these concepts, not only demonstrates an incomplete understanding of these esoteric and profoundly deep Kabbalistic ideas, it allows one to make the egregiously fallacious conclusion that somehow rabbinical Judaism actually supports the Christian concept of the Trinity.

This claim is a trinitarian related fraud, possibly created, who is said to have been convicted of forgery in Hungary (For further information see, David Max Eichhorn, Evangelizing the American Jew, Middle Village, New York: Jonathan David Publishers, 1978, pp. 172-174.). The claim that the Zohar's commentary on Deuteronomy 6:4 confirms the Christian doctrine of the Trinity is based on a spurious passage attributed to that volume. It appears in Cohn's tract, Do Christians Worship Three Gods? (pp. 4-5), published by the Chosen People Ministries. On the basis of his forgery, Cohn concluded that "According to the Zohar the Messiah is not only called Jehovah but is a very part of the triune Jehovah" (p. 5). This forgery is also perpetuated in the literature of the Jews for Jesus missionary organization. Using Cohn's spurious passage, Arnold Fruchtenbaum, a born- Jewish Christian missionary, writes:

The Zohar, the great book of Jewish mysticism, recognized the concept of plurality in the Shema and commented as follows: Why is there need of mentioning the name of God three times in the verse? The first is the Father above. The second is the stem of Jesse, the Messiah who is to come from the family of Jesse through David. And the third one is the one which is below (meaning the Holy Spirit who shows us the way) and these three are one. (Arnold Fruchtenbaum, Jewishness and the Trinity, San Francisco: Jews for Jesus, 1978, p. 8. This article was first published in the Jews for Jesus publication Issues: A Jewish Christian Perspective, 1:8, 1978).

Fruchtenbaum quotes faithfully Cohn's fraudulent passage. However, a simple examination of the relevant Zohar commentary on the Shema reveals that no such text exists in the Zohar. It should be noted that many other missionary organizations have quoted Cohn's forgery in their literature.