Dear
Rabbi
throughout the Torah and Siddur, G-d's Name is written
in the 4 letter form, but never pronounced. This
occurs even in Tehillim.
The 10 commandments tell us not to use His Name in
vain, and that is understood as being for a false oath
etc. So is it permissible, therefore, to utter His
true Name when done for proper motives - eg prayer,
Torah study, or praise?
thank you
throughout the Torah and Siddur, G-d's Name is written
in the 4 letter form, but never pronounced. This
occurs even in Tehillim.
The 10 commandments tell us not to use His Name in
vain, and that is understood as being for a false oath
etc. So is it permissible, therefore, to utter His
true Name when done for proper motives - eg prayer,
Torah study, or praise?
thank you
Yes, it is allowed and even
commanded that in the Temple
the priest would enunciate God's name as written. But
believe this is only on Yom Kippur.
Moshe Ben-Chaim
the priest would enunciate God's name as written. But
believe this is only on Yom Kippur.
Moshe Ben-Chaim
Thank you - that I was aware of, but why cannot
ordinary Jews pronounce the Holy Name , if it is for a
Holy purpose?
btw - strength and courage to you for tackling the
heresies of Tanya etc, even if it is unpopular to do
so!
Kind regards
We have no positive knowledge of God,
which must be
expressed by our act of never pronouncing His name. This
limitation expresses the idea that just as His name is
ineffable, so too is our concept of Him...we cannot
describe Him.
Thank you for your words.
Moshe
expressed by our act of never pronouncing His name. This
limitation expresses the idea that just as His name is
ineffable, so too is our concept of Him...we cannot
describe Him.
Thank you for your words.
Moshe
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I would point out that the argument from knowledge to use of name is false. In fact, we are told to use His Name in every generation -
Ex 3: 15
זֶה-שְּׁמִי לְעֹלָם, וְזֶה זִכְרִי לְדֹר דֹּר.
this is My name for ever, and this is My memorial unto all generations.
this is My name for ever, and this is My memorial unto all generations.
I am not sure what the Rabbi implied when he stated, "We have no positive knowledge of God, which must be
ReplyDeleteexpressed by our act of never pronouncing His name." If, by this statement, he meant we have no sure knowledge of God- such as God's true nature, etc.- then I would say that the Torah is full of the knowledge of the nature of our Deity. If, the Rabbi meant that we have no knowledge of God in a positive quality, then I would have to answer that the Torah is full of the positive qualities of our Deity.
Not only can we know our Deity, but we are commanded to know that our Deity is the only Deity. By proclaiming His Name, we acknowledge that YHWH is our Deity, YHWH alone!