Names of God in Judaism – Wikipedia

The name of God used in the Hebrew Bible is the Tetragrammaton YHWH (). It is frequently anglicized as Jehovah and Yahweh[1] and written in most English editions of the Bible as “the Lord” owing to the Jewish tradition viewing the divine name as increasingly too sacred to be uttered.It was thus replaced vocally in the synagogue ritual by the Hebrew word Adonai (My Lord), which was translated as Kyrios (Lord) in the Septuagint, the Greek version of the Hebrew Scriptures.[2]

Rabbinic Judaism describes seven names which are so holy that, once written, should not be erased: The Tetragrammaton written as YHWH and six others which can be categorized as titles are El (“God”), Eloah (“God”), Elohim (“Gods”), Shaddai (“God Almighty”), Ehyeh, and Tzevaot (“[of] Hosts”).[3] Other names are considered mere epithets or titles reflecting different aspects of God, but chumrah sometimes dictates special care such as the writing of “G-d” instead of “God” in English or saying t-Vav (, lit.”9-6″) instead of Yd-H (, lit.”10-5″ but also “Jah”) for the number fifteen in Hebrew.[5]

The documentary hypothesis proposes that the Torah was compiled from various original sources, two of which (the Jahwist and the Elohist) are named for their usual names for God (YHWH and Elohim respectively).

The seven names of God that, once written, cannot be erased because of their holiness[6] are the Tetragrammaton, El, Elohim, Eloah, Elohai, El Shaddai, and Tzevaot.[7] In addition, the name Jahbecause it forms part of the Tetragrammatonis similarly protected.[7] Rabbi Jose considered “Tzevaot” a common name[8] and Rabbi Ishmael that “Elohim” was.[9] All other names, such as “Merciful”, “Gracious” and “Faithful”, merely represent attributes that are also common to human beings.[10]

The name of God used most often in the Hebrew Bible is YHWH[n 1] ( ), also known as the Tetragrammaton (Greek for “four-letter [word]”). Hebrew is a right-to-left abjad, so the word’s letters Yd, H, Vav, H are usually taken for consonants and expanded to Yahweh or Jehovah in English.

In modern Jewish culture, it is accepted as forbidden to pronounce the name the way that it is spelled. In prayers it is pronounced Adonai, and in discussion is usually said as HaShem, meaning The Name. The exact pronunciation is uncertain becausealthough there is nothing in the Torah to prohibit the saying of the name[12] and Ruth shows it was being pronounced as late as the 5th centuryBCE[13][n 2]it had ceased to be spoken aloud by at least the 3rdcenturyBCE during Second Temple Judaism[15] and vowel points were not written until the early medieval period. The Masoretic Text uses vowel points of Adonai or Elohim (depending on the context) marking the pronunciation as Yhwh ( , [jhowh](listen)); however, scholarly consensus is that this is not the original pronunciation.[16] (For a discussion of subtle pronunciation changes between what is preserved in the Hebrew Scriptures and what is read, see Qere and Ketiv.)

The Tetragrammaton first appears in Genesis[17] and occurs 6828 times in total in the Stuttgart edition of the Masoretic Text. It is thought to be an archaic third-person singular imperfect tense of the verb “tobe” (i.e., “[He] was being”). This agrees with the passage in Exodus where God names Himself as “I Will Be What I Will Be”[18] using the first-person singular imperfect tense.

Rabbinical Judaism teaches that the name is forbidden to all except the High Priest, who should only speak it in the Holy of Holies of the Temple in Jerusalem on Yom Kippur. He then pronounces the name “just as it is written”.[citation needed][19] As each blessing was made, the people in the courtyard were to prostrate themselves completely as they heard it spoken aloud. As the Temple has been destroyed since CE70, most modern Jews never pronounce YHWH but instead read Adonai (“My Lord”) during prayer and while reading the Torah and as HaShem (“The Name”) at other times.[20][21] Similarly, the Vulgate used Dominus (“The Lord”) and most English translations of the Bible write “the Lord” for YHWH and “the Lord God” for Adonai YHWH instead of transcribing the name. (The Septuagint apparently originally used the Hebrew letters themselves amid its Greek text[22][23] but all surviving editions instead write either Kyrios [, “Lord”) or Theos [, “God”] for occurrences of the name.)

El appears in Ugaritic, Phoenician and other 2nd and 1st millenniumBCE texts both as generic “god” and as the head of the divine pantheon.[24] In the Hebrew Bible El (Hebrew: ) appears very occasionally alone (e.g. Genesis 33:20, el elohe yisrael, “El the God of Israel”,[25] and Genesis 46:3, ha’el elohe abika, “El the God of thy father”),[26] but usually with some epithet or attribute attached (e.g. El Elyon, “Most High El”, El Shaddai, “El of Shaddai”, El `Olam “Everlasting El”, El Hai, “Living El”, El Ro’i “El my Shepherd”, and El Gibbor “El of Strength”), in which cases it can be understood as the generic “god”. In theophoric names such as Gabriel (“Strength of God”), Michael (“Who is like God?”), Raphael (“God’s medicine”), Ariel (“God’s lion”), Daniel (“God’s Judgment”), Israel (“one who has struggled with God”), Immanuel (“God is with us”), and Ishmael (“God Hears”/”God Listens”) it is usually interpreted and translated as “God”, but it is not clear whether these “el”s refer to the deity in general or to the god El in particular.[27]

A common name of God in the Hebrew Bible is Elohim (Hebrew: (helpinfo)). Despite the -im ending common to many plural nouns in Hebrew, the word Elohim when referring to God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of el meaning gods or magistrates, and is cognate to the ‘lhm found in Ugaritic, where it is used for the pantheon of Canaanite gods, the children of El and conventionally vocalized as “Elohim” although the original Ugaritic vowels are unknown. When the Hebrew Bible uses elohim not in reference to God, it is plural (for example, Exodus 20:2). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word ba’alim (“owner”, “lord”, or “husband”) looks plural, but likewise takes a singular verb.

A number of scholars have traced the etymology to the Semitic root *yl, “to be first, powerful”, despite some difficulties with this view.[28] Elohim is thus the plural construct “powers”. Hebrew grammar allows for this form to mean “He is the Power (singular) over powers (plural)”, just as the word Ba’alim means “owner” (see above). “He is lord (singular) even over any of those things that he owns that are lordly (plural).”

Theologians who dispute this claim cite the hypothesis that plurals of majesty came about in more modern times. Richard Toporoski, a classics scholar, asserts that plurals of majesty first appeared in the reign of Diocletian (CE284305).[29] Indeed, Gesenius states in his book Hebrew Grammar the following:[30]

The Jewish grammarians call such plurals plur. virium or virtutum; later grammarians call them plur. excellentiae, magnitudinis, or plur. maiestaticus. This last name may have been suggested by the we used by kings when speaking of themselves (compare 1 Maccabees 10:19 and 11:31); and the plural used by God in Genesis 1:26 and 11:7; Isaiah 6:8 has been incorrectly explained in this way). It is, however, either communicative (including the attendant angels: so at all events in Isaiah 6:8 and Genesis 3:22), or according to others, an indication of the fullness of power and might implied. It is best explained as a plural of self-deliberation. The use of the plural as a form of respectful address is quite foreign to Hebrew.

Mark S. Smith has cited the use of plural as possible evidence to suggest an evolution in the formation of early Jewish conceptions of monotheism, wherein references to “the gods” (plural) in earlier accounts of verbal tradition became either interpreted as multiple aspects of a single monotheistic God at the time of writing, or subsumed under a form of monolatry, wherein the god(s) of a certain city would be accepted after the fact as a reference to the God of Israel and the plural deliberately dropped.[31]

The plural form ending in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim (“life”) or betulim (“virginity”). If understood this way, Elohim means “divinity” or “deity”. The word chayyim is similarly syntactically singular when used as a name but syntactically plural otherwise.

In many of the passages in which elohim occurs in the Bible it refers to non-Israelite deities, or in some instances to powerful men or judges, and even angels (Exodus 21:6, Psalms 8:5) as a simple plural in those instances.

Elohai or Elohei (“My God”) is a form of Elohim along with the first-person singular pronoun enclitic. It appears in the names “God of Abraham” (Elohai Avraham); “God of Abraham, Isaac, and Jacob” (Elohai Avraham, Elohai Yitzchak ve Elohai Yaaqov); and “God of Sarah, Rebecca, Leah, and Rachel” (Elohai Sara, Elohai Rivka, Elohai Leah ve Elohai Rakhel).

El Shaddai (Hebrew: (helpinfo), pronounced[ada.i]) is one of the names of God in Judaism, with its etymology coming from the influence of the Ugaritic religion on modern Judaism. El Shaddai is conventionally translated as “God Almighty”. While the translation of El as “god” in Ugarit/Canaanite language is straightforward, the literal meaning of Shaddai is the subject of debate.

Tzevaot, Tsebaoth or Sabaoth (, [tsvaot](listen), lit.”Armies”) appears in reference to armies or armed hosts of men in Exodus[32] but is not used as a divine epithet in the Torah, Joshua, or Judges. In the First Book of Samuel, David uses the name YHWH Tzavaot and immediately glosses it as “the God of the armies of Israel”.[33] The same name appears in the prophets along with YHWH Elohe Tzevaot, Elohey Tzevaot, and Adonai YHWH Tzevaot. These are usually translated in the King James Version as the “Lord of Hosts” or “Lord God of Hosts”. In its later uses, however, it often denotes God in His role as leader of the heavenly hosts.[citation needed]

The abbreviated form Jah ()[34] or Yah ((listen); , Yahu) appears in the Psalms[35] and Isaiah.[36] It is a common element in Hebrew theophoric names such as Elijah and also appears in the forms yahu (“Jeremiah”), yeho (“Joshua”), and yo (“John”, ultimately from the biblical “Yohanan”). It also appears 24 times in the Psalms as a part of Hallelujah (“Praise Jah”).[37]

Adonai (, lit.”My Lords”) is the plural form of adon (“lord”) along with the first-person singular pronoun enclitic.[n 3] As with Elohim, Adonai’s grammatical form is usually explained as a plural of majesty. In the Hebrew Bible, it is only used to refer to God. As the pronunciation of the Tetragrammaton came to be avoided in the Hellenistic period, Jews began to read “Adonai” at its appearances in scripture and to say “Adonai” in its place in prayer. Owing to the expansion of chumra (the idea of “building a fence around the Torah”), Adonai itself has come to be too holy to say for Orthodox Jews, leading to its replacement by HaShem (“The Name”).

The singular forms adon and adoni (“my lord”) are used in scripture as royal titles,[38][39] as in the First Book of Samuel,[40] and for distinguished persons. The Phoenicians used it as a title of Tammuz, the origin of the Greek Adonis, and is also used in scripture to refer to God (e.g. Ps 114:7.)[41]

Deuteronomy 10:17 has the proper name Yahweh alongside the superlative constructions “god[s] of gods” elh ha-elhm and “lord of lords” adn ha-adnm ( ; KJV: “For the LORD your God is God of gods, and Lord of lords”).

The final syllable of Adonai uses the vowel kamatz, rather than patach which would be expected from the Hebrew for “my lord(s)”. Prof. Yoel Elitzur explains this as a normal transformation when a Hebrew word becomes a name, giving as other examples Nathan, Yitzchak, and Yigal.[42]

Up until the mid-twentieth century, the use of the word Adoshem, combining the first two syllables of “Adonai” with the last syllable of “Hashem”‘, was quite common. This was discouraged by Rabbi David HaLevi Segal in his commentary to the Shulchan Aruch. His rationale was that it is disrespectful to combine a Name of God with another word. It took a few centuries for the word to fall into almost complete disuse. Despite being obsolete in most circles, it is used occasionally in conversation in place of Adonai by Jews who do not wish to say Adonai but need to specify the substitution of that particular word. It is also used when quoting from the liturgy in a non-liturgical context. For example, Shlomo Carlebach performed his prayer “Shema Yisrael” with the words Shema Yisrael Adoshem Elokeinu Adoshem Ead instead of Shema Yisrael Adonai Eloheinu Adonai Ead.

Baal (),[43][n 4] properly Baal,[n 5] meant “owner” and, by extension, “lord”, “master”, and “husband” in Hebrew and the other Northwest Semitic languages. In some early contexts and theophoric names, it and Baali (; “My Lord”) were treated as synonyms of Adon and Adonai. After the time of Solomon[52] and particularly after Jezebel’s attempt to promote the worship of the Lord of Tyre Melqart, however, the name became particularly associated with the Canaanite storm god Baal Haddu and was gradually avoided as a title for Yahweh.[52] Several names that included it were rewritten as bosheth (“shame”). The prophet Hosea in particular reproached the Israelites for continuing to use the term:[54]

“It will come about in that day,” declares the Lord, “That you will call Me Ishi[n 6] And will no longer call Me Baali.”[56]

Ehyeh asher ehyeh (Hebrew: ) is the first of three responses given to Moses when he asks for God’s name in the Book of Exodus.[18] The King James Version of the Bible translates the Hebrew as “I Am that I Am” and uses it as a proper name for God. The Aramaic Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a.[clarification needed])

Ehyeh is the first-person singular imperfect form of hayah, “to be”. Ehyeh is usually translated “I will be”, since the imperfect tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12, “Certainly I will be [ehyeh] with thee.”).[57] Asher is an ambiguous pronoun which can mean, depending on context, “that”, “who”, “which”, or “where”.[57]

Although Ehyeh asher ehyeh is generally rendered in English “I am that I am”, better renderings might be “I will be what I will be” or “I will be who I will be”, or “I shall prove to be whatsoever I shall prove to be” or even “I will be because I will be”.[58] Other renderings include: Leeser, I Will Be that I Will Be; Rotherham, “I Will Become whatsoever I please”, New World Translation (2013 Edition): “I Will Become What I Choose to Become.”[59][60] Greek, Ego eimi ho on ( ), “I am The Being” in the Septuagint,[61] and Philo,[62][63] and Revelation[64] or, “I am The Existing One”; Lat., ego sum qui sum, “I am Who I am.”

Elah (Aramaic: ; pl. “elim”) is the Aramaic word for God. The origin of the word is uncertain and it may be related to a root word, meaning “reverence”. Elah is found in the Tanakh in the books of Ezra, Jeremiah (Jer 10:11, the only verse in the entire book written in Aramaic),[65] and Daniel. Elah is used to describe both pagan gods and the Jews’ God. The word ‘Elah – ‘ is also an Arabic word which means god. The name is etymologically related to Allah used by Muslims.

In the Book of Genesis, Hagar is said to call the name of Yahweh who spoke to her through his angel. In Hebrew, her phrase “El Roi” is taken as an epithet of God (“God of Seeing”)[66] although the King James Version translates it as a statement: “Thou God seest me.”[67]

The name Elyon (Hebrew: ) occurs in combination with El, YHWH, Elohim and alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective “`Elyon” means “supreme” (as in “Supreme Court”) or “Most High”. El Elyon has been traditionally translated into English as ‘God Most High’. The Phoenicians used what appears to be a similar name for God, . It is cognate to the Arabic `Aliyy.

“The Eternal One” is increasingly used, particularly in Reform and Reconstructionist communities seeking to use gender-neutral language.[68] In the Torah, “Hashem Kel Olam” (“the Everlasting God”) is used at Genesis 21:33 to refer to God.[69]

It is common Jewish practice to restrict the use of the names of God to a liturgical context. In casual conversation some Jews, even when not speaking Hebrew, will call God HaShem (), which is Hebrew for “the Name” (cf. Leviticus 24:11 and Deuteronomy 28:58). Likewise, when quoting from the Tanakh or prayers, some pious Jews will replace Adonai with HaShem. For example, when making audio recordings of prayer services, HaShem[70] will generally be substituted for Adonai.

A popular expression containing this phrase is Baruch HaShem, meaning “Thank God” (literally, “Blessed be the Name”).[71]

Talmudic authors,[72] ruling on the basis of Gideon’s name for an altar (“YHVH-Shalom”, according to Judges 6:24), write that “the name of God is ‘Peace'” (Pereq ha-Shalom, Shab. 10b); consequently, a Talmudic opinion (Shabbat, 10b) asserts that one would greet another with the word shalom(helpinfo) in order for the word not to be forgotten in the exile. But one is not permitted to greet another with the word shalom(helpinfo) in unholy places such as a bathroom, because of holiness of the name.

Shekhinah ((helpinfo)) is the presence or manifestation of God which has descended to “dwell” among humanity. The term never appears in the Hebrew Bible; later rabbis used the word when speaking of God dwelling either in the Tabernacle or amongst the people of Israel. The root of the word means “dwelling”. Of the principal names of God, it is the only one that is of the feminine gender in Hebrew grammar. Some believe that this was the name of a female counterpart of God, but this is unlikely as the name is always mentioned in conjunction with an article (e.g.: “the Shekhina descended and dwelt among them” or “He removed Himself and His Shekhina from their midst”). This kind of usage does not occur in Semitic languages in conjunction with proper names.

The Arabic form of the word “Saknah ” is also mentioned in the Quran. This mention is in the middle of the narrative of the choice of Saul to be king and is mentioned as descending with the Ark of the Covenant, here the word is used to mean “security” and is derived from the root sa-ka-na which means dwell:

Rabb al-Alamin.

In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional sofer (scribe) who writes Torah scrolls, or tefillin and mezuzah. Before transcribing any of the divine titles or name he prepares mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a genizah (burial place for scripture) and a new page begun.

One of the most important names is that of the Ein Sof ( “Endless”), which first came into use after CE1300.[76] The forty-two-lettered name contains the combined names , that when spelled out contains 42 letters. The equivalent in value of YHWH (spelled = 45) is the forty-five-lettered name.[clarification needed]

The seventy-two-lettered name is derived from three verses in Exodus (14:1921) beginning with “Vayyissa”, “Vayyabo” and “Vayyet” respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the Shemhamphorasch. The kabbalistic book Sefer Yetzirah explains that the creation of the world was achieved by the manipulation of these sacred letters that form the names of God.

The words “God” and “Lord” are written by some Jews as “G-d” and “L-rd” as a way of avoiding writing any name of God in full out of respect. Deuteronomy 12:34 reads, “And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. Ye shall not do so unto the Lord your God.” From this it is understood that one should not erase or blot out the name of God. The general halachic opinion is that this only applies to the sacred Hebrew names of God, but not to other euphemistic references; there is a dispute whether the word “God” in English or other languages may be erased.[77]

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