Friday, December 24, 2010

Commentary on Bible Prefaces

The Book of proverbs emphatically shows that one’s wisdom is dictated by their ability to learn from mistakes, make corrections, and be corrected, not the inability to make mistakes and/or be corrected. Only fools are not subject to correction and reproof. Assemblies who will continue to perpetuate this lie, after knowledge of this clear evidence, represent the fool in proverbs.

"Blessed be He for all eternity," "He is great and exceedingly praiseworthy," 

Commentary on Bible Prefaces(updated 08.26.12)

Before we begin it must be understood that our English bibles are not the original language in which scriptures were written. I sometimes talk to people who don't understand this very basic principle, but it is totally true. The King James Version was the first major translation into English and was created approximately 1600 years after Yahushua the Messiah came to earth.
Most all translations in various languages have chosen to replace the name "Yose shall strike Yose" (yakkeh Yose et Yose).with another title or name of their choice, usually "the LORD" or "GOD" in all capital letters.
It's amazing to me that man has chosen to take "Yose shall strike Yose" (yakkeh Yose et Yose). name out of His own book.
The following is a commentary on the various prefaces and introductions which explain their reasoning for removing the Heavenly Father's name from English bibles. Let's start with the ever popular NIV...
New International Version - Preface
"In regard to the divine name"Yose shall strike Yose" (yakkeh Yose et Yose).
  commonly referred to as the Tetragrammaton, the translators adopted the device used in most English versions...
This statement runs true in the majority of modern English translations. The primary reasoning for replacing the name of "Yose shall strike Yose" (yakkeh Yose et Yose). with something else is 'tradition'. In other words, "As long as everyone else does it, it must be okay".

"Yose shall strike Yose" (yakkeh Yose et Yose).? 

Gentiles, too, are obliged to refrain from blasphemy

yah, Gentiles, too, are obliged to refrain from blasphemy

Gentiles, too, are obliged to refrain from blasphemy since this is one of the Seven *Noachide Laws

yah [jɑː jɛə]
sentence substitute
an informal word for yes often used to indicate derision or contempt
an exclamation of derision or disgust

Our position is the same as modern Orthodox Judaism. The Sacred Name of Four Letters should not be uttered except for educational and certain ritual purposes. The talmidim of our community are discouraged from uttering the Sacred Name for any reason.

Blaspheme: The Mishnah (Sanh. 7:5), rules that the death sentence by stoning should be applied only in the case where the blasphemer had uttered the *Tetragrammaton and two witnesses had warned him prior to the transgression. In the Talmud, however, R. Meir extends this punishment to cases where the blasphemer had used one of the *attributes, i.e., substitute names of God (Sanh. 56a). The accepted halakhah is that only the one who has uttered the Tetragrammaton be sentenced to death by stoning; the offender who pronounced the substitute names is only flogged (Maim., Yad, Avodat Kokhavim, 2:7). In the court procedure (Sanh. 5:7 and Sanh. 60a) the witnesses for the prosecution testified to the words of the blasphemer by substituting the expressions "Yose shall strike Yose" (yakkeh Yose et Yose). Toward the end of the hearing, however, after the audience had been dismissed, the senior witness was asked to repeat the exact words uttered by the blasphemer. Upon their pronouncement (i.e., of the Tetragrammaton), the judges stood up and rent their garments. The act expressed their profound mourning at hearing the name of God profaned. The custom of tearing one's clothes on hearing blasphemy is attested to in II Kings 18:37, where it is told that Eliakim and his associates tore their garments upon hearing the blasphemous words of the Assyrian warlord *Rab-Shakeh (Sanh. 60a). It is codified in Shulḥan Arukh (YD 340:37) that whoever bears a blasphemy whether with the Tetragrammaton or with attributes, in any language and from a Jew, even from the mouth of a witness, must rend his garment. The second and any successive witnesses only testified: "I have heard the same words" (Sanh. 7:5); according to the opinion of *Abba Saul, whoever utters the Tetragrammaton in public is excluded from the world to come (Av. Zar. 18a). Besides the sacrilege of God, vituperation against the king, God's anointed servant, was also considered blasphemy (cf. Ex. 22:27 and I Kings 21:10). Gentiles, too, are obliged to refrain from blasphemy since this is one of the Seven *Noachide Laws (Sanh. 56a, 60a). Maimonides also classified as blasphemy the erasure of God's name written on paper or engraved on stone, etc., which was to be punished by flogging (Yad, Yesodei ha-Torah 6:1–6). After Jewish courts were deprived of jurisdiction in those cases where capital punishment was applied, excommunication (see *ḥerem) was the usual sanction against a blasphemer (J. Mueller (ed.), Teshuvot Ge'onei Mizraḥ u-Ma'arav (1898), 27a, responsum no. 103 by Amram Gaon).

Judaism is a living religion. While it does appear that the Sacred Name was uttered in ancient times, today it is not to be spoken according to our authorities:
As the great Jewish theologian Rambam (Maimonides) tells us:

It is not only a false oath that is 
forbidden. Instead, it is forbidden to mention even one of 
the names designated for G-d in vain, although one does not 
take an oath. For the verse commands us, saying: "To fear the 
glorious and awesome name" 
(Deuteronomy 28:58)." Included in fearing it is not to 
mention it in vain.
Therefore if because of a slip of the tongue, one 
mentions [G-d's] name in vain, he 
should immediately hurry to praise, glorify and venerate it, 
so that it will not have 
been mentioned in vain. What is implied? If he mentions G-
d's name, he should say: 
"Blessed be He for all eternity," "He is great and 
exceedingly praiseworthy," or the 
like, so that it will not have been [mentioned entirely] in 
vain (Mishneh Torah, Laws 
of Vows 12:11).The way to avoid blasphemy against the Sacred Name is to not utter it. 
When speaking of G-d it is best to use "HaShem."
When reading Scripture or when in intense prayer it is best to reference G-d as Adonai.
Those names that contain the Sacred Name (Yochanan, Y'shua, etc.) are fine to use without restriction.
G-d's various titles (Elohiym, El Gibbor etc) may be used if one understands the correct meaning. Most of the time HaShem suffices. 

There are many non-Jews today who use versions of the Name and dishonor It. We must be careful to honor the Name as directed by our sages.

Hebrew letter VAV acts both as a consonant, W, or as a vowel, 'oo.' It can act as a part of a word or as a prefix that means 'and.' In this sense, VAV is like a connecting tissue, like a mirror where things reflect and meet. Kabbalistically, its form denotes Divine light streamlined downwards into the Creation.
Grammatically, the morphology of the Tetragrammaton, God's Name made of four letters, 
י-ה-ו-ה, reflects fusion of different forms of the Hebrew verb 'to be.' It is a very elusive word, because grammatically it is neither one of the forms we know. It denotes future continuous tense, meaning that it is an ever evolving Existence that brings everything into being. This name is so elusive, and thus reflects so perfectly the prohibition to utter His Name in vain, that we even don't know how it should be pronounced correctly. All the attempts in English literature to spell it as it is written, are incorrect as they defy the grammar and the phonetics of Hebrew language. Only priests in the Temple knew to pronounce this Name correctly. Therefore in Jewish tradition we do not even attempt to read this Name, lest we misspell it, but replace it instead with the name Ado-nai, which means literally My Lords. It is plural because it reflects the idea that this name does not refer to God Himself (only the Tetragrammaton Name does), but to His manifold manifestations in the worlds.

"On a frequent basis we attach a meaning of a word from the Bible based on our own language and culture to a word that is not the meaning of the Hebrew word behind the translation. From Meditation 8.30.11 "ezekials beating heart" – Matisyahu

See also 

THE NAME - the prohibition to utter His Name in vain

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