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This study brings together all ancient evidence to tell the story of the divine name, YHWH, as it travels in Aramaic, Hebrew, and Greek through the Second Temple period, the most formative era of Judaism.During the Second Temple period (516 BCE?70 CE), Jews became reticent to speak and write the divine name, YHWH, also known by its four letters in Greek as the tetragrammaton. Priestly, pious, and scribal circles limitted the use of God?s name, and then it disappeared. The variables are poorly understood and the evidence is scattered. This study brings together all ancient Jewish literary and epigraphic evidence in Aramaic, Hebrew, and Greek to describe how, when, and in what sources Jews either used or avoided the divine name. Instead of a diachronic contrast from use to avoidance, as is often the scholarly assumption, the evidence suggests diverse and overlapping naming practices that draw specific meaning from linguistic, geographic, and social contexts.
The God of ancient Israel—universally referred to in the masculine today—was understood by its earliest worshipers to be a dual-gendered, male-female deity. So argues Mark Sameth in The Name. Needless to say, this is no small claim. Half the people on the planet are followers of one of the three Abrahamic religions—Judaism, Christianity, and Islam—each of which has roots in the ancient cult that worshiped this deity. The author’s evidence, however, is compelling and his case meticulously constructed. The Hebrew name of God—YHWH—has not been uttered in public for over two thousand years. Some thought the lost pronunciation was “Jehovah” or “Yahweh.” But Sameth traces the name to the late Bronze Age and argues that it was expressed Hu-Hi—Hebrew for “He-She.” Among Jewish mystics, we learn, this has long been an open secret. What are the implications for us today if “he” was not God?
A comprehensive reference of the numerous descriptive names of the Lord based on the original Hebrew. Features the Hebrew characters of the names of God and their pronunciation, with inspirational meditations that speak of the wonder and beauty of God.
The Christian Reception of the Hebrew name of God has not previously been described in such detail and over such an extended period. This work places that varied reception within the context of early Jewish and Christian texts; Patristic Studies; Jewish-Christian relationships; Mediaeval thought; the Renaissance and Reformation; the History of Printing; and the development of Christian Hebraism. The contribution of notions of the Tetragrammaton to orthodox doctrines and debates is exposed, as is the contribution its study made to non-orthodox imaginative constructs and theologies. Gnostic, Kabbalistic, Hermetic and magical texts are given equally detailed consideration. There emerge from this sustained and detailed examination several recurring themes concerning the difficulty of naming God, his being and his providence.
What is your name? It is the first question one person asks another upon first meeting. Once names are revealed, the two parties are well on the way to the formation of some form of social relationship. Unlike our modern world, a name in Bible times was not a mere label, but a profile of character. This is especially the case in terms of God's self-disclosure in the unfolding pages of the Old Testament. The progressive revelation of God's name to the Hebrew people is a veritable theology, or study of the attributes of God. In this book, Michael Gowens examines the meaning and significance of the primary names of God - Elohim, Jehovah, & Adonai - together with several of the more salient compound names of each: El-Shaddai, El-Roi, El-Elyon, Jehovah-Jireh, Jehovah-Rophe, and more. Study along with him and experience how the revelation of God's name in the Bible is a firm foundation on which to cultivate a closer fellowship with him.
This book unlocks the Jewish theology of YHWH in three central stages of Jewish thought: the Hebrew bible, rabbinic literature, and medieval philosophy and mysticism. Providing a single conceptual key adapted from the philosophical debate on proper names, the book paints a dynamic picture of YHWH’s meanings over a spectrum of periods and genres, portraying an evolving interaction between two theological motivations: the wish to speak about God and the wish to speak to Him. Through this investigation, the book shows how Jews interpreted God's name in attempt to map the human-God relation, and to determine the measure of possibility for believers to realize a divine presence in their midst, through language.
The groundbreaking volume The Torah: A Women's Commentary, originally published by URJ Press and Women of Reform Judaism, has been awarded the top prize in the oldest Jewish literary award program, the 2008 National Jewish Book Awards. A work of great import, the volume is the result of 14 years of planning, research, and fundraising. THE HISTORY: At the 39th Women of Reform Judaism Assembly in San Francisco, Cantor Sarah Sager challenged Women of Reform Judaism delegates to "imagine women feeling permitted, for the first time, feeling able, feeling legitimate in their study of Torah." WRJ accepted that challenge. The Torah: A Women's Commentary was introduced at the Union for Reform Judaism 69th Biennial Convention in San Diego in December 2007. WRJ has commissioned the work of the world's leading Jewish female Bible scholars, rabbis, historians, philosophers and archaeologists. Their collective efforts resulted in the first comprehensive commentary, authored only by women, on the Five Books of Moses, including individual Torah portions as well as the Hebrew and English translation. The Torah: A Women's Commentary gives dimension to the women's voices in our tradition. Under the skillful leadership of editors Dr. Tamara Cohn Eskenazi and Rabbi Andrea Weiss, PhD, this commentary provides insight and inspiration for all who study Torah: men and women, Jew and non-Jew. As Dr. Eskenazi has eloquently stated, "we want to bring the women of the Torah from the shadow into the limelight, from their silences into speech, from the margins to which they have often been relegated to the center of the page - for their sake, for our sake and for our children's sake." Published by CCAR Press, a division of the Central Conference of American Rabbis
This eleventh edition was developed during the encyclopaedia's transition from a British to an American publication. Some of its articles were written by the best-known scholars of the time and it is considered to be a landmark encyclopaedia for scholarship and literary style.
This book explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. The study treats the concept of divine knowledge as the embodied divine presence in its full historical and interpretive complexity by tracing the theme through a broad variety of ancient Near Eastern and Jewish sources, including Mesopotamian traditions of cultic statues, creational narratives of the Hebrew Bible, and later Jewish mystical testimonies. Orlov demonstrates that some biblical and pseudepigraphical accounts postulate that the theophany expresses the unique, corporeal nature of the deity that cannot be fully grasped or conveyed in some other non-corporeal symbolism, medium, or language. The divine presence requires another presence in order to be transmitted. To be communicated properly and in its full measure, the divine iconic knowledge must be "written" on a new living "body" which can hold the ineffable presence of God through a newly acquired ontology. Embodiment of Divine Knowledge in Early Judaism will provide an invaluable research to students and scholars in a wide range of areas within Jewish, Near Eastern, and Biblical Studies, as well as those studying religious elements of anthropology, philosophy, sociology, psychology, and gender studies. Through the study of Jewish mediatorial figures, this book also elucidates the roots of early Christological developments, making it attractive to Christian audiences.
Reveals the real, whole name of God and its place within each of us • Explains how none of the God-names commonly used in the Bible is God’s real name • Shows how the real name of God unites all religions from both West and East • Includes spiritual techniques, prayers, poems, and meditative chants to bring each of us into deep, personal, intimate, living relationship with God Of the many names of God commonly used in the Bible and other sacred literature, none is God’s real name. Every God-name, including YHWH, reflects only one of God’s many aspects, such as the loving creator, the militaristic authoritarian, or the all-knowing judge. None embodies the wholeness, the totality, the full Essence of God. Who then are we to speak to when we seek God? If you can’t truly know something until you know its name, how can we truly know God? The culmination of years of translation research and etymological investigation, Rabbi Wayne Dosick’s work digs through many layers of presumption and deeply ingrained beliefs to reveal the real name of God hiding in plain sight in the Bible: Anochi. He shows how this sacred name unites all religions--both of the West and the East. The name Anochi enables us to finally meet the whole, complete, real God--both the grand God of the vast universe and the God of breath, soul, and heart who dwells within each of us. This in-depth exploration of God’s name includes spiritual techniques, poems, guided prayers, and meditative chants to bring each of us into personal, intimate, and purposeful relationship with God. By knowing the real name of God, we can affirm the connection to the Divine at the core of our being. We can touch the face of God that resides deep within us all.