tag:blogger.com,1999:blog-5255764266501716216.post3143646939269422143..comments2024-03-26T08:30:05.306+11:00Comments on Christianity is Esoteric: The Griffin & the Mock Turtle- 3rd June 2007Unknownnoreply@blogger.comBlogger2125tag:blogger.com,1999:blog-5255764266501716216.post-43267999437673401412016-08-15T19:12:45.139+10:002016-08-15T19:12:45.139+10:00"The data regarding the prohibition of pronou..."The data regarding the prohibition of pronouncing the Tetragramtnaton as it is written are complicated but the following are the main details. Philo (Life of Moses, ii. II) observes that on the front of the High Priest’s miter were incised the four letters of the divine name which it is lawful only for the priests to utter in the Temple (in the priestly blessing) and for no one else, to utter anywhere.<br /><br />"The [midrash] Sifre (Numbers 43) similarly states that in the Temple the priestly blessing was given with the pronunciation of the special name (Shem Ha- Meforash) but outside the Temple with the substitute name (Adonai). The Mishnah (Sotah 7: 6; Tamid 7:2) also states that that in the Temple the name was uttered as written but outside the Temple by its substitute. In another Mishnah (Yoma 6: 2) it is stated that on Yom Kippur when the High Priest uttered the Shem Ha-Meforash the people fell on their faces and proclaimed: "Blessed be the name of His glorious kingdom for ever and ever."<br /><br />"The most relevant text for the prohibition against uttering the Tetragrammaton as it is written is the Mishnah (Sanhedrin 10:1) in which Abba Saul declares that one who pronounces the divine name with its letters (i.e. as it is spelled) has no share in the World to Come. On the other hand, another Mishnah (Berakhot 9:5) states that in order for the faithful to recognize one another as a guard against the intrusion of heretics it was ordained, as a special dispensation, that the divine name be used for greeting. The conclusion to be drawn from all these sources, though they are in part contradictory, seems to be that at an early period the Tetragrammaton was not uttered as spelled.<br /><br />"The reason why Jews were reluctant to utter the Tetragrammaton is not too clear, but appears to based on the idea that this name is so descriptive of God that it was considered to be gross irreverence to use it. It is also possible that the use of this name in some circles for magical purposes was a further reason why its pronunciation was forbidden. In the Babylonian Talmud (Pesahim 50a) there is a homily on the verse: "In that day shall the Lord be One, and His name One" (Zechariah 14:9). This is understood to mean that in this world the Tetragrammaton is read as Adonai but in the Messianic age the name will once again be pronounced as it is written."<br />http://www.myjewishlearning.com/article/the-tetragrammaton/<br />Michaelhttps://www.blogger.com/profile/15407139577098233830noreply@blogger.comtag:blogger.com,1999:blog-5255764266501716216.post-65383274682712714042016-08-15T18:56:54.433+10:002016-08-15T18:56:54.433+10:00Angelus Silesius says —
"God dwelleth in a li...Angelus Silesius says —<br />"God dwelleth in a light far out of human ken,<br />Become thyself that light, and thou shalt see him then."<br /><br />"When Gautama Buddha was asked to describe the supreme source of all beings, he remained silent, because those who have reached a state in which they can realise what it is, have no words to describe<br />it, [ 2 Corinth. xii. 4] and those who cannot realise it would not be able to comprehend the description."<br />- Franz Hartmann<br />Michaelhttps://www.blogger.com/profile/15407139577098233830noreply@blogger.com