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  • From: "Rolf Furuli" <furuli AT online.no>
  • To: <b-hebrew AT lists.ibiblio.org>
  • Subject: Re: [b-hebrew] Verbs, text-segmenting and clause-types
  • Date: Sat, 13 Aug 2005 07:39:09 +0100

Dear Hayyim,

I discovered a typo in my previous post. Ethiopic perfect 3. p. s. m. is
written NAGARA and not NAGARU.


Best regards

Rolf Furuli
University of Oslo
>From Dgahler782 AT aol.com Sat Aug 13 11:53:57 2005
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.> 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.

Doris




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