 The plural form Elohim indicates a relation which is derived from the other two divine names, El and YHVH. Daʿat, which denotes God’s name Elohim, is what the Christians refer to as the “Holy Spirit”. Using this midrash serves Abner’s goal: demonstrating the existence of the Trinity from rabbinic sources. He argues that the Sages’ purpose in this midrash is to demonstrate that the names of God parallel the existence of three aspects in Him, without damaging His unity. He reinforces this claim by using Aristotelian notions such as the “Active Intellect” and syllogism, thus supporting his argument from a philosophical point of view as well. Abner reinforces his claim by suggesting that the justification for the Trinity—intellect (sekhel), the intellectually cognizing subject (maskil), and the thing that is intellectually cognized (muskal)—is accepted by Aristotelians and that therefore, the Trinity does not imply multiplicity in God.