Adonai means simply Lord , and it is not considered blasphemous to speak this name. There is a principle in Jewish law that seeks to set out further limitations in order to reduce the chance of a serious law being broken. Since the prohibition against blasphemy is so serious, it is important that there exists a further level of protection to avoid using the Tetragrammaton. The name Hashem is therefore used as a substitution for Adonai in situations outside of prayer.
The use of this name, a more generic word, therefore further reduces the chance that one may inadvertently pronounce the forbidden name of God.
Articles of Faith. Assignment of Debt. Barrenness and Fertility. Bigamy and Polygamy. Birth and Pregnancy. Cause and Effect. Ceremonial Objects. Chief Rabbi, Chief Rabbinate. Chiromancy Palmistry. Codification of Law. Commandments, Reasons for. Commandments, The Concepts of Jewish Faith.
Conflict of Laws. Conflict of Opinion. Creation and Cosmogony in the Bible. Cynics and Cynicism. Death and Mourning. Door and Doorpost. Euphemism and Dysphemism. Extraordinary Remedies. Gemilut Hasadim. Genetic Ancestry, Jewish. Head, Covering of the. Hebrew Language. Hevrah, Havurah. Inclination, Good and Evil. Ingathering of the Exiles. Jewish Calendar. Jewish Ethics. Jewish Languages. Kiddush Ha-Hayyim. Lamed Vav Zaddikim. Limitation of Actions. Marriage, Prohibited. Neshamah Yeterah.
Obligations, Law of. Ordeal of Jealousy. Priestly Blessing. Public Authority. Rebuke and Reproof. Remnant of Israel. Reward and Punishment. The Seven Noahide Laws. Sick Care, Communal. Skeptics and Skepticism. Space and Place in Jewish Philosophy. Strangers and Gentiles. The Ten Commandments. Theft and Robbery. Knowing God is infinite should humble us and remind us of the endless limitations we have as humans.
The four-letter name of God YKVK that is written in our prayers is never pronounced phonetically because that name represents the infinite aspect of God which is beyond human comprehension. That name is really a combination of three Hebrew words: Haya, Hoveh and Yeheyeh — past, present, and future.
In other words, God exists in the past, present and future -- simultaneously. Being stuck in a finite world, this is something we cannot fully comprehend, but the concept of God being Infinite is something so powerful and humbling that just saying "Hashem" The Name helps us do two things: One, it evokes awe by reminding us of the infinity of God as reflected in the four-letter Name; and two, it distances us from this concept to remind us of our own limitations.
Reminding ourselves of our own limitations is a great thing. It brings us to rely on that which does not have limitations, namely God. Healthy dependence is a great way to build a relationship which, after all, is the essence of our job here on Earth -- to forge a relationship with the Creator. Imagine a city in the middle of a war. The dirt flying in the air. Missiles overhead. Everything in chaos. The smell of chemicals permeating the thick fog that has become the sky and civilians running through the streets in confusion, in panic -- a living nightmare.
A doctor runs across the blood stained streets looking for people he can help, wounds he can heal just enough to get people back on their feet so they can keep running, keep living.
A short distance away he sees the woman calling out. She is hurt and in need of immediate attention. To most people, the man in the story was an anonymous person running around the streets -- until someone saw him performing a medical act. This is the power of a name. It defines the relationship we have with the person and forces us to treat them in a particular way.
Likewise with Hashem: We love You and feel close to You. And at the same time recognize our distance and Who is really in charge. Hi, I've been wondering if the NT use of the term "ho logos" is related to the Jewish tradition of saying "ha shem? If the NT describes god in the beginning as "ho logos" could this have been in a sense a translation of the common term "ha shem? Given the resonance of NT's use of "ho logos" with the use of it by Neo-Platonists, I also wonder if that group of philosophers was influenced by Jewish people saying "ha shem" in Classical Antiquity, or if the opposite might be true - that our customary habit of saying "ha shem" may have been influenced by Hellenstic thinkers talking about "ho logos.
Synagogue, bima, even afikomen are all loanwords from Greek; so I'm wondering if ha shem is like a translation of ho logos. Wonderful article. I am Catholic and came across the name Hashem in a movie, which brought me here. Thank you, in resting and informative and contemplative. Hey Jon. Shemot This really helps to understand the Jewish way of making God in an intimate, respectful way. Which I think is how He has always wanted or friendship to be. Well explained, very helpful!
Be blessed Arno. Thank you for sharing this teaching on relationship between God and His people. Katharyn - Australia. The use of HaShem as it is being used today was never a practice within the writings of the Tanakh. If the Tanakh is qodesh and good for others to hear, and you hold a belief that would prevent you from doing so, then that belief must be evil.
The use of Hashem cannot be qodesh if any of the following are true. Hashem has no meaning and can only reference other words of meaning, therefore, it cannot be used as a name. All titles given to him in the Tanakh have meaning are qodesh. I am only stating that HaShem cannot be an acceptable name or title in any statement that does not first acknowledge who you are referring to, and cannot be used as a proper name as it currently is in the Jewish community.
One last thought. This article is wonderful and I love it! It is the handle that allows me to have a relationship with God that is intimate and warm. Shaul , June 29, PM. Please send more of this.
I don't like calling God God seems cold and abstract and distant. The name shem is a comforting word. I do like the name, Hashem; I like to use it for praying. But who then were the Hashemites? Because in English people don't refer themselves by name means nothing at all. Anonymous , June 5, AM. Using English usage to illustrate a phenomenon influence by linguistic usage seems to me a a perfectly appropriate way of introducing the topic to a largely anglophone audience.
Moreover, you allusion to languages that differ in this respect the place of proper names is not really valid. Pronouns are pretty intuitive, and where they're lacking, generally some common noun substitutes for them. In Japanese, where it is common to refer to oneself by ones proper name - I think you were thinking of Japanese but correct me if I'm wrong - one doesn't do so all the time, not does everyone follow the custom.
So the argument is actually even better in Japanese: the usage doesn't imply a more original identification of identity and name, but a more explicit and rigorously determined place in the social and symbolic worlds. Robert Young , February 22, PM. I find that those who are in a relationship with Ha-Shem -- understand completely what this article speaks of.
Holly , July 20, AM. I agree, Robert. Fantastic way of saying this I have been puzzled for the last few days while my friend has been saying "Ha-Shem loves you".
Granted, I've been raised primarily Christian, so this word I assumed was synonymous with "God". I am so glad this article cleared it up a little. Now to work on that relationship with Ha-Shem : Thanks again Robert, your comment was on peak.
Main reason is, as you perfectly said it: It is forbidden to pronounce the actual four-letter name of God Yud Heh Vav Hey. But the other reason the article is built on is not convincing! I believe the article was never intended to say "you're doing it wrong".
It seems opposite of the devotion and respect we are supposed to be giving. It is only a reader of Hebrew's dilemma because if you can not read Hebrew letters you can not begin to make an error. However, beyond the idea that this name is so Holy and Divine, we have no vowels for it.
0コメント