[b-hebrew] (no subject)

Dgahler782 at aol.com Dgahler782 at aol.com
Sat Aug 13 11:53:49 EDT 2005

.> Exodus 3: 15  "This is my Name forever"

The author of  Torah, unlike Faulkner, did not customarily refer to
antecedents few dozen  words apart. It does not seem likely to me that shmi
refers to yhwh. I think,  shmi rather relates to "God of Abraham, etc." And
such designation is  meaningful - ancestral God.

Besides, Moses never told Hebrews the name he  asked for. Thus, evidently, he
got no reply, and ehye asher ehye is idiomatic  refusal to state the name.

Vadim Cherny
If I may  return once more to the issue of ehye asher ehye, I think  Vadim 
Cherny (above) hit the nail on the head. However, it is not so much an  
idiomatic refusal as the impossibility of stating a name for a deity which  is the 
"wholly other" and cannot be expressed by or reduced to a name  as is the case 
with mortals or even functional gods - the kind of gods Moses was  familiar with 
- hence his was a normal question. All this deity can reveal about  its 
ineffable Self is its eternal BEING, i.e. it IS and will BE. All else  is beyond 
human comprehension.
These passages have all the elements of the numinous as categorized by  
Rudolph Otto. The fascinosum in Moses' attraction to the burning bush, the  
tremendum in the caution for distance, removal of shoes, holy ground - and, if  
course, the mysterium in the enigmatic ehye asher ehye.
(Another consideration: Names could be used for magical manipulations,  hence 
the prohibition on uttering HaShem).
Shoshanna, Vadim Cherny does not contradict the Torah (Chumash) nor claims  
to know better than the Rambam or Rashi.He merely differentiates  between the 
Tanach and Rabbinics.

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