The numerous names for God have been a source of debate among biblical scholars.

Elohim (god, or authority, plural form), El (mighty one), El Shaddai (almighty), Adonai (master), Elyon (highest), Avinu (our father), are regarded by many religious Je s not as names, but as titles highlighting different aspects of !"#" and the various $roles$ of God. "o ever other Je ish sources accept that the fact that there are various names of God used in the "ebre %ible, and that Elohim is a plural ord may suggest a polytheistic origin.&'( Thus the ancient )abbis ent to great lengths to try to account for the number of the names of God, by claiming that they account for the various aspects of God.

The Tetragrammaton

The Tetragrammaton in *hoenician (''++ %,E to ,E -++), Aramaic ('+th ,entury %,E to +) and modern "ebre scripts. Main article: Tetragrammaton The name of God in Judaism used most often in the "ebre %ible is the four.letter name /0/1 (!"#"), also 2no n as the Tetragrammaton. The Tetragrammaton appears 3,454 times in the %iblia "ebraica Stuttgartensia edition of the "ebre 6asoretic Te7t. 8t is first mentioned in the Genesis 59: and is traditionally translated as The LORD in English language %ibles. The "ebre letters are (right to left) !odh, "e, #a and "e (/0/1). 8t is ritten as !"#", !";", or J";" in English, depending on the transliteration convention that is used. !"#" is an archaic third person singular imperfect of the verb <to be< (meaning, therefore, <"e is<). This interpretation agrees ith the meaning of the name given in E7odus -9':, here God is represented as spea2ing, and hence as using the first person (<8 am<). 8t stems from the )abbinic conception of monotheism that God e7ists by himself for himself, and is the uncreated ,reator ho is independent of any concept, force, or entity (<8 am that 8 am<).

An early depiction of the Tetragrammaton=circa 3++ %,E. *ortion of riting on silver scroll ith the <*riestly %enediction< (>umbers 395:?53)

The Tetragrammaton as ritten in contrasting *aleo."ebre characters in some of the oldest surviving s@uare Aramaic "ebre te7ts, and ere not read as Adonai (<6y Aord<) until after the )abbinic teachings after 8srael ent into %abylonian captivity. &5(&need quotation to verify( %ecause Judaism forbids pronouncing the name outside the Temple in Jerusalem, the correct pronunciation of the Tetragrammaton may have been lost, as the original "ebre te7ts only included consonants. The prohibition of blasphemy, for hich capital punishment is prescribed in Je ish la , refers only to the Tetragrammaton (Soferim iv., endB comp. Sanh. 33a).

*ortion of column 'C of the *salms Scroll (Tehilim) from Dumran ,ave ''. The Tetragrammaton in paleo."ebre can be clearly seen si7 times in this portion.

[edit] YHWH
Further information: Yahweh !"#" Sorry, your bro ser either has JavaScript disabled or does not have any supported player. !ou can do nload the clip or do nload a player to play the clip in your bro ser. The pronunciation ith the vo els suggested in the 6asoretic Te7t. Some scholars suggest alternative pronunciations.
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)abbinical Judaism teaches that the four.letter name of God, !"#", is forbidden to be uttered e7cept by the "igh *riest in the "oly Temple on !om Eippur. Throughout the service, the "igh *riest pronounced the name !"#" <Fust as it is ritten< in each blessing he made. #hen the people standing in the Temple courtyard heard the name they prostrated flat on the Temple floor. The name ceased to be pronounced in Second Temple Judaism, by the -rd century %,E.&-( *assages such as9 <And, behold, %oaG came from %ethlehem, and said unto the reapers, !"#" &be( ith you. And they ans ered him, !"#" bless thee.< ()uth 59:), indicates the name as still being pronounced at the time of the redaction of the "ebre %ible in the 3th or Hth century %,E. The prohibition against verbaliGing the name did not apply to the forms of the name ithin theophoric names (the prefi7es yeho&, yo&, and the suffi7es &yahu, &yah) and their pronunciation remains in use. The historical pronunciation of !"#" is suggested by ,hristian scholars to be Yahweh. This pronunciation is allegedly based on historical and linguistic evidence. Irthodo7 and some ,onservative Je s never pronounce !"#", and especially not <!ah eh<, as it is connotated ith ,hristendom. Some religious non.Irthodo7 Je s are illing to pronounce it, for educational purposes only, never in casual conversation or in prayer. 8nstead, Je s say Adonai. The Je ish *ublication Society translation of 'C'J, in online versions, uses !"#" once at E7odus 39- in order to e7plain its use among ,hristians.&citation needed(

[edit] Ehyeh-Asher-Ehyeh
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(hyeh a!her ehyeh ("ebre 9 ) is the first of three responses claimed to be given to 6oses hen he as2s for God$s name (E7odus -9':). 8t is one of the most famous verses in the "ebre %ible. The Tetragrammaton itself derives from the same verbal root. The Eing James version of the %ible translates the "ebre as <8 Am that 8 Am< and uses it as a proper name for God. The Aramaic Targum In2elos leaves the phrase untranslated and is so @uoted in the Talmud (%. %. J-a&clarification needed(). Ehyeh is the first.person singular imperfect form of hayah, <to be<. (hyeh is usually translated <8 ill be<, since the imperfect tense in "ebre denotes actions that are not yet completed (e.g. E7odus -9'5, <,ertainly 8 ill be &ehyeh( ith thee.<).&:( Asher is an ambiguous pronoun hich can mean, depending on conte7t, <that<, < ho<, < hich<, or < here<.&:( The same root for $hayah$ e7ists in Arabic as ell and means $life.$ 8t occurs fre@uently in the Dur$an as the Sifat(attribute) Al."ayyu (Aiving), but it is al ays paired ith Al.Dayyum (Self.Sustaining). The Arabic Aife Application %ible translates the name as LM K NO LP N QR ST UV K SM NO LP N. Although (hyeh a!her ehyeh is generally rendered in English <8 am that 8 am<, better renderings might be <8 ill be hat 8 ill be< or <8 ill be ho 8 ill be<, or <8 shall prove to be hatsoever 8 shall prove to be< or even <8 ill be because 8 ill be<.&H( 8n these renderings, the phrase becomes an open. ended gloss on God$s promise in E7odus -9'5. Ither renderings include9 Aeeser, W8 #8AA %E T"AT 8 #8AA %EXB )otherham, W8 #ill %ecome hatsoever 8 please.X Gree2, (go eimi ho on (YZ [\] ^), <8 am The %eing< in the Septuagint,&3( and *hilo,&J(&4( and )evelation&C( or, W8 am The E7isting IneXB Aat., ego !um qui !um, W8 am #ho 8 am.X&'+(

[edit] Yah
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Yah appears often in theophoric names, such as EliFah or AdoniFah. The )astafarian Jah is derived from this, as is the e7pression "alleluFah. _ound in the AuthoriGed Eing James ;ersion of the %ible at *salm 349:. `ifferent versions report different names such as9 !A", !"#", AI)`, GI` and JA".

[edit] YHWH Tzevaot

!"#" TGevaot Sorry, your bro ser either has JavaScript disabled or does not have any supported player. !ou can do nload the clip or do nload a player to play the clip in your bro ser.
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!"#" and Elohim fre@uently occur ith the ord t)evaot or !a aoth (<hosts< or <armies<, "ebre 9 a0bcd) as Y*+* (lohe T)evaot (<!"#" God of "osts<), (lohey T)evaot (<God of "osts<), Adonai Y*+* T)evaot (<Aord !"#" of "osts<) and, most fre@uently, Y*+* T)evaot (<!"#" of "osts<). This compound name occurs chiefly in the prophetic literature and does not appear at all in the Torah, Joshua or Judges. The original meaning of t)evaot may be found in ' Samuel 'J9:H, here it is interpreted as denoting <the God of the armies of 8srael<. The ord, in this special use is used to designate the heavenly host, hile other ise it al ays means armies or hosts of men, as, for e7ample, in E7odus 3953, J9:, '59:'.

[edit] Adonai

Shefa Tal . A Eabbalistic e7planation of the *riestly %lessing ith Adonai inscribed. 8n the 6asoretic Te7t the name Y*+* is vo el pointed as /0 e/ f1 g, as if pronounced Y(&*O&,A* in modern "ebre , and Y-h.w/h in Tiberian vocaliGation. Traditionally in Judaism, the name is not pronounced but read as Adonai (hidjnah) (<6aster<, <Aord<&''() during prayer, and referred to as "aShem (<the >ame<) at all other times. This is done out of reluctance to pronounce the name any here but in the Temple in Jerusalem, due to its holiness. This tradition has been cited by most scholars as evidence that the 6asoretes vo el pointed !"#" as they did only to indicate to the reader they are to pronounce <Adonai< in its place. #hile the vo el points of 1k el fb m (Annoy) and /0 e/ f1 g (!jhn ph) are very similar, they are not identical, hich may indicate that the 6asoretic vo el pointing represented the actual pronunciation of the name Y*+* and as not or not only an indication to use a substitute name (0ere&1etiv2.&'5(

[edit] HaShem
8t is common Je ish practice to restrict the use of the ord Adonai to prayer only. 8n conversation, some Je ish people, even hen not spea2ing "ebre , ill call God *a#hem, qr/, hich is "ebre

for <the >ame< (this appears in Aeviticus 5:9''). Some Je s e7tend this prohibition to some of the other names listed belo , and ill add additional sounds to alter the pronunciation of a name hen using it outside of a liturgical conte7t, such as replacing the <h< ith a <2< in names of God such as <kel< and <eloki$m<. #hile other names of God in Judaism are generally restricted to use in a liturgical conte7t, *a#hem is used in more casual circumstances. *a#hem is used by some Irthodo7 Je s so as to avoid saying Adonai outside of a ritual conte7t. _or e7ample, hen some Irthodo7 Je s ma2e audio recordings of prayer services, they generally substitute *a#hem for AdonaiB a fe others have used Amonai.&'-( In some occasions, similar sounds are used for authenticity, as in the movie 3!h$i)in, here A onai (lo4enu &!ic( is used throughout.

[edit] Adoshem
sp until the mid.t entieth century, the use of the ord Ado!hem, combining the first t o syllables of <Adonai< ith the last syllable of <"ashem<$, as @uite common. This as discouraged by )abbi `avid "aAevi Segal in his commentary to the Shulchan Aruch. The rationale behind Segal$s reasoning as that it is disrespectful to combine a >ame of God ith another ord. 8t too2 a fe centuries for the ord to fall into almost complete disuse. `espite being obsolete in most circles, it is used occasionally in conversation in place of Adonai by Je s ho do not ish to say Adonai but need to specify the substitution of that particular ord. 8t is also used hen @uoting from the liturgy in a non. liturgical conte7t. _or e7ample, Shlomo ,arlebach performed his prayer <Shema !israel< ith the ords #hema Yi!rael Ado!hem (lo4einu Ado!hem (ad instead of #hema Yi!rael Adonai (loheinu Adonai (ad.

[edit] Other names and titles of God

[edit] Adonai
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Main article: Adonai!t Adonai ( ) is "ebre for <my lords<, from adon <lord, o ner<.&':( The singular form is Adoni, <my lord<. This as used by the *hoenicians for the god TammuG and is the origin of the Gree2 name Adonis. Je s only use the singular to refer to a distinguished person. The plural form is usually e7plained as $lurali! e5cellentiae. The pronunciation of the tetragrammaton came to be avoided in the "ellenistic period, therefore Je s use <Adonai< instead in prayers, and collo@uially ould use *a!hem (<the >ame<).

[edit] Baali
%aali (pron.9 hbe.jlah)&'H( is a former title used by the 8sraelites for God. The title, hich means <my lord,< is derived from the possessive form of the honorific %aal. The Judeo.,hristian prophet "osea

(%oo2 of "osea 59'3) reproached Je s for applying the title to Jehovah. 8nstead, he said, they should have used the endearing title 8shi, hich means <my husband<. The verse goes &5(9 <8t ill come about in that day,< declares the AI)`, <That you ill call 6e ' 8shi And ill no longer call 6e t %aali.

[edit] El
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Main article: (l 6deity2 El appears in sgaritic, *hoenician and other 5nd and 'st millennium %,E te7ts both as generic <god< and as the head of the divine pantheon.&'3( 8n the "ebre %ible El ("ebre 9 ub) appears very occasionally alone (e.g. Genesis --95+, el elohe yi!rael, <El the god of 8srael<, and Genesis :39-, ha7el elohe a i4a, <El the god of your father<), but usually ith some epithet or attribute attached (e.g. (l (lyon, <6ost "igh El<, (l #haddai, <El of #haddai<, (l 8Olam <Everlasting El<, (l *ai, <Aiving El<, (l Ro7i <El my Shepherd<, and (l 9i or <El of Strength<), in hich cases it can be understood as the generic <god<. 8n theophoric names such as Gabriel (<Strength of God<), 6ichael (<#ho is li2e Godv<), )aphael (<God$s medicine<), Ariel (<God$s lion<), `aniel (<God$s Judgement<), 8srael (<one ho has struggled ith God<), 8mmanuel (<God is ith us<), and 8shmael (<God "ears<h<God Aistens<) it usually interpreted and translated as <God<, but it is not clear hether these <el<s refer to deity in general or to the god El in particular.&'J(

[edit] Elah
Elah ("ebre 9 /u eb w ), (plural <elim<) is the Aramaic ord for <a esome<. The origin of the ord is uncertain and it may be related to a root ord, meaning <reverence<. Elah is found in the Tana2h in the boo2s of EGra, `aniel, and Jeremiah (Jer '+9'', the only verse in the entire boo2 ritten in Aramaic.) &'4( Elah is used to describe both pagan gods and the Je s$ God. The name is etymologically related to Allah, used by 6uslims.

Elah.avahati, God of my fathers, (`aniel 595-) Elah Elahin, God of gods (`aniel 59:J) Elah !erushelem, God of Jerusalem (EGra J9'C) Elah !israel, God of 8srael (EGra H9') Elah Shemaya, God of "eaven (EGra J95-)

[edit] Eloah
The "ebre form (loah (/ x 0ub), hich appears to be a singular feminine form of (lohim, is comparatively rare, occurring only in poetry and prose (in the %oo2 of Job, :' times). #hat is

probably the same divine name is found in Arabic ('lah as singular <a god<, as opposed to Allah meaning <The God< or <God<, <al< in <al.Aah< being the definite article <the<) and in Aramaic ((laha). (loah or (lah may be considered cognates of Allah due to the common Semitic root name for (an or the) creator God, as in El (deity) of ancient >ear Eastern cosmology. Allah (literally, al.il/h) is also the Arabic name for the God of Abraham in general, as it is used by Arab ,hristians and traditionally, 6iGrahi Je s. 8ts Aramaic form, Al:h: in use by modern Assyrian ,hristians, is ta2en from the %iblical Aramaic ;l/h/ and as the everyday ord for God at the time of the )oman occupation. This unusual singular form of (lohim is used in si7 places for heathen deities (e7amples9 5 ,hronicles -59'HB `aniel ''9-J, -4B). The normal (lohim form is also used in the plural a fe times to refer to multiple entities other than God, either for gods or images (E7odus C9', '59'5, 5+9-B and so forth) or for one god (E7odus -59'B Genesis -'9-+, -5B and else here). 8n the great maFority of cases both are used as names of the Ine God of 8srael.

[edit] Elohim
Main article: (lohim A common name of God in the "ebre %ible is Elohim ("ebre 9 q1/ub (helpyinfo)). `espite the &im ending common to many plural nouns in "ebre , the ord (lohim hen referring to God is grammatically singular, and ta2es a singular verb in the "ebre %ible. The ord is identical to the usual plural of el meaning gods or magistrates, and is cognate to the $lhm found in sgaritic, here it is used for the pantheon of ,anaanite gods, the children of El and conventionally vocaliGed as <Elohim< although the original sgaritic vo els are un2no n. #hen the "ebre %ible uses elohim not in reference to God, it is plural (for e7ample, E7odus 5+9-). There are a fe other such uses in "ebre , for e7ample <ehemoth. 8n 6odern "ebre , the singular ord a7alim (<o ner<, <lord<, or <husband<) loo2s plural, but li2e ise ta2es a singular verb. A number of scholars have traced the etymology to the Semitic root =yl, <to be first, po erful<, despite some difficulties ith this vie .&'C( (lohim is thus the plural construct <po ers<. "ebre grammar allo s for this form to mean <"e is the *o er (singular) over po ers (plural)<, Fust as the ord <a7alim means <o ner< (see above). <"e is lord (singular) even over any of those things that he o ns that are lordly (plural).< Ither scholars interpret the &im ending as an e7pression of maFesty ($lurali! ma>e!tati!) or e7cellence ($lurali! e5cellentiae), e7pressing high dignity or greatness9 compare ith the similar use of plurals of a8al (master) and adon (lord). _or these reasons many ,hristians cite the apparent plurality of elohim as evidence for the basic Trinitarian doctrine of the Trinity. This as a traditional position but there are some modern ,hristian theologians ho consider this to be an e7egetical fallacy.&who"( Theologians ho dispute this claim cite the hypothesis that plurals of maFesty came about in more modern times. )ichard Toporos2i, a classics scholar, asserts that plurals of maFesty first appeared in the reign of `iocletian (54:.-+H ,E).&5+( 8ndeed, Gesenius states in his boo2 *e rew 9rammar the follo ing9&5'( The Je ish grammarians call such plurals z $lur% virium or virtutumB later grammarians call them $lur% e5cellentiae, magnitudini!, or $lur% maie!taticu!. This last name may have been suggested by the

we used by 2ings hen spea2ing of themselves (compare ' 6accabees '+9'C and ''9-')B and the plural used by God in Genesis '953 and ''9JB 8saiah 394 has been incorrectly e7plained in this ay). 8t is, ho ever, either communicative (including the attendant angels9 so at all events in 8saiah 394 and Genesis -955), or according to others, an indication of the fullne!! of $ower and might implied. 8t is best e7plained as a plural of !elf&deli eration. The use of the plural as a form of respectful address is @uite foreign to "ebre . ;arious scholars have cited the use of plural as possible evidence to suggest an evolution in the formation of early Je ish conceptions of monotheism, herein references to <the gods< (plural) in earlier accounts of verbal tradition became either interpreted as multiple aspects of a single monotheistic God at the time of riting, or subsumed under a form of monolatry, herein the god(s) of a certain city ould be accepted after the fact as a reference to the God of 8srael and the plural deliberately dropped.&55( The plural form ending in &im can also be understood as denoting abstraction, as in the "ebre ords chayyim (<life<) or etulim (<virginity<). 8f understood this ay, (lohim means <divinity< or <deity<. The ord chayyim is similarly syntactically singular hen used as a name but syntactically plural other ise. (loah, (lohim, means <"e ho is the obFect of fear or reverence<, or <"e ith hom one ho is afraid ta2es refuge<. Another theory is that it is derived from the Semitic root <uhl< meaning <to be strong<. Elohim then ould mean <the all.po erful Ine<, based on the usage of the ord <el< in certain verses to denote po er or might (Genesis -'95C, >ehemiah H9H). 8n many of the passages in hich elohim &lo er case( occurs in the %ible it refers to non.8sraelite deities, or in some instances to po erful men or Fudges, and even angels (E7odus 5'93, *salms 49H) as a simple plural in those instances.

[edit] El Roi
Main article: (l Roi 8n Genesis '39'-, "agar calls the divine protagonist El )oi. )oi means Wseeing<. To "agar, God revealed "imself as <The God #ho sees<.

[edit] El Shaddai
Main article: (l #haddai El Shaddai ("ebre 9 1lr ub (helpyinfo), pronounced &ada.i() is one of the names of God in Judaism, ith its etymology coming from the influence of the sgaritic religion on modern Judaism. El Shaddai is conventionally translated as <God Almighty<. #hile the translation of (l as <god< in sgarith,anaanite language is straightfor ard, the literal meaning of #haddai is the subFect of debate.

[edit] Elyon
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Main article: (lyon The name Elyon ("ebre 9 |01u}) occurs in combination ith El, !"#", Elohim and alone. 8t appears chiefly in poetic and later %iblical passages. The modern "ebre adFective <{Elyon< means <supreme< (as in <Supreme ,ourt<) or <6ost "igh<. (l (lyon has been traditionally translated into English as $God 6ost "igh$. The *hoenicians used hat appears to be a similar name for God, ~]^. 8t is cognate to the Arabic 8Aliyy.

[edit] The Eternal One

The epithet <The Eternal Ine< may increasingly be found instead, particularly in *rogressive Je ish communities see2ing to use gender.neutral language.&5-(

[edit] Shalom
Main article: #halom Talmudic authors,&5:( ruling on the basis of Gideon$s name for an altar (<!";".Shalom<, according to (Judges 395:), rite that <the name of God is $*eace$< (Pereq ha&#halom, Shab. '+b), B conse@uently, a Talmudic opinion (#ha at, '+b) asserts that one is not permitted to greet another ith the ord !halom 6hel$?info2 in unholy places such as a bathroom . The name #hlomo, <"is peace< (from !halom, Solomon, 00ur), refers to the God of *eace. #halom can also mean either <hello< or <goodbye<, depending on conte7t (cf% <Aloha<).

[edit] Shekhinah
Main article: #he4hinah #he4hinah ("ebre 9 /k1r (helpyinfo)) is the presence or manifestation of God hich has descended to <d ell< among humanity. The term never appears in the "ebre %ibleB later rabbis used the ord hen spea2ing of God d elling either in the Tabernacle or amongst the people of 8srael. The root of the ord means <d elling<. If the principal names of God, it is the only one that is of the feminine gender in "ebre grammar. Some believe that this as the name of a female counterpart of God, but this is unli2ely as the name is al ays mentioned in conFunction ith an article (e.g.9 <the She2hina descended and d elt among them< or <"e removed "imself and "is She2hina from their midst<). This 2ind of usage does not occur in Semitic languages in conFunction ith proper names. The Arabic form of the ord <#a4@nah M< is also mentioned in the Duran. This mention is in the middle of the narrative of the choice of Saul to be 2ing and is mentioned as descending ith the ar2 of the covenant, here the ord is used to mean <security< and is derived from the root sa.2a.na hich means d ell9 And (further) their *rophet said to them9 <A Sign of his authority is that there shall come to you the Ar2 of the ,ovenant, ith (an assurance) therein of security from your Aord, and the relics left by the family of 6oses and the family of Aaron, carried by angels. 8n this is a Symbol for you if ye indeed have faith.<

[edit] HaMakom
<The Imnipresent< (literally, The *lace) ("ebre 9 q0/) Je ish tradition refers to God as <The *lace< to signify that God is, so to spea2, the address of all e7istence. 8t is commonly used in the traditional e7pression of condolenceB q1ur010 |01d 1ucb br 0ac qab qk1 q0/ *aMa4om yenachem etchem etoch !hAar aveilei T)iyon ,AYeru!halayim=<The *lace (i.e., The Imnipresent Ine) ill comfort you (pl.) among the mourners of ion and Jerusalem.<

[edit] Se en names of God

8n medieval times, God as sometimes called The #even%&5H(&need quotation to verify( The seven names for the God of 8srael over hich the scribes had to e7ercise particular care ere9&53( '. 5. -. :. H. 3. J. 4. Eloah (God) Elohim (Gods) Adonai (Aord) Ehyeh.Asher.Ehyeh (8 am that 8 am) !"#" (8 am that 8 am) El Shaddai (God Almighty) "aShem (The >ame) !"#" TGevaot (Aord of "osts9 Sabaoth in Aatin transliteration)

[edit] !ess "ommon or esoteri" names

Adir=<Strong Ine< Adon Olam=<6aster of the #orld< Ai i!hter=<The 6ost "igh< (Yiddi!h) Aleim=sometimes seen as an alternative transliteration of Elohim Avinu Mal4einu 6hel$?info2=<Iur _ather, Iur Eing< <ore 6hel$?info2=<The ,reator< (hiyeh !h7(hiyeh=<8 Am That 8 Am<9 a modern "ebre version of <Ehyeh asher Ehyeh< (lohei AvrahamB (lohei Yit)cha4 ve (lohei Ya8aqov=<God of Abraham, God of 8saac, and God of Jacob< (lohei #araB (lohei Riv4aB (lohei Leah ve (lohei Ra4hel=<God of Sarah, God of )ebecca, God of Aeah, and God of )achel< (l ha&9i or=<God the "ero< or <God the Strong< or <God the #arrior< (met=<Truth<

(7in #of=<Endless, 8nfinite<, Eabbalistic name of God *a1ado!hB <aru4h *u ("ebre )B 1ud!haB <ri4h *u (Aramaic)=<The "oly Ine, %lessed %e "e< *aRachaman.<The 6erciful Ine< 1ado!h '!rael=<"oly Ine of 8srael< Melech *aMelachim=<The Eing of Eings< or Melech Malchei *aMelachim <The Eing, Eing of Eings<, to e7press superiority to the earthly rulers title. Ma4om or *aMa4om=literally <The *lace<, perhaps meaning <The Imnipresent<B see TGimtGum Magen Avraham=<Shield of Abraham< Ri ono !hel 8Olam=<6aster of the #orld< Ro7eh Yi!ra7el=<Shepherd of 8srael< T)ur '!rael=<)oc2 of 8srael< 3ri 9ol= <The >e AI)` for a >e Era< (Judges H9':) Y*+*&Yireh 6Adonai&>ireh2=<The AI)` #ill *rovide< (Genesis 559'-?':) Y*+*&Ra$ha=<The AI)` that "ealeth< (E7odus 'H953) Y*+*&Ci!!Di 6Adonai&Ci!!i2=<The AI)` Iur %anner< (E7odus 'J94?'H) Y*+*&#halom=<The AI)` Iur *eace< (Judges 395:) Y*+*&Ro7i=<The AI)` 6y Shepherd< Y*+*&T!id4enu=<The AI)` Iur )ighteousness<&5J( (Jeremiah 5-93) Y*+*&#hammah 6Adonai&!hammah2=<The AI)` 8s *resent< (EGe2iel :49-H) Rofeh Eholim.<"ealer of the Sic2< Matir A!urim .<_reer of the ,aptives< Mal i!h Arumim .<,lother of the >a2ed< Po4each 'vrim .<Ipener of %lind Eyes< #omech Coflim .<Supporter of the _allen< Fo4ef 4efufim .<Straightener of the %ent< $!otsehr Ir$ &DFa!hioner of LightD O!eh #halom .<6a2er of *eace< Mechayeh Metim .<Aifegiver to the `ead<

Mechayeh *a1ol .<Aifegiver to All< (reform version of 6echayeh 6etim)

[edit] #n English
The ords <God< (used for the "ebre (lohim) and <Aord< (used for the "ebre Adonai) are often ritten by many Je s as <G.d< and <$A.rd$< as a ay of avoiding riting in full any name of God. 8n `euteronomy '59-.:, the Torah e7horts one to destroy idolatry, adding, <you shall not do such to the Aord your God.< _rom this verse it is understood that one should not erase or blot out the name of God. The general halachic opinion is that this only applies to the sacred "ebre names of God, but not to other euphemistic referencesB there is a dispute hether the ord <God< in English or other languages may be erased.&54(

[edit] $a%%alisti" &se

Ine of the most important names is that of the Ein Sof (0 |1b <;oid<, <8nfinite< or <Endless<). The forty.t o.lettered name contains the combined names /10/ 1k0lb /0/1 /1/b, that hen spelled out contains :5 letters. The e@uivalent in value of !"#" (spelled 00 b/ l01 b/ :H) is the forty.five. lettered name.&clarification needed( The seventy.t o.lettered name is derived from three verses in E7odus (':9'C?5') beginning ith <;ayyissa<, <;ayyabo< and <;ayyet< respectively. Each of the verses contains J5 letters, and hen combined they form J5 names, 2no n collectively as the Shemhamphorasch. The 2abbalistic boo2 #efer Yet)irah e7plains that the creation of the orld as achieved by the manipulation of these sacred letters that form the names of God.

[edit] Writing di ine names

The *salms in "ebre and Aatin. 6anuscript on parchment, '5th century.

According to Je ish tradition, the sacredness of the divine names must be recogniGed by the professional scribe ho rites the Scriptures, or the chapters for the tefillin and the meGuGah. %efore transcribing any of the divine names he prepares mentally to sanctify them. Ince he begins a name he does not stop until it is finished, and he must not be interrupted hile riting it, even to greet a 2ing. 8f an error is made in riting it, it may not be erased, but a line must be dra n round it to sho that it is canceled, and the hole page must be put in a geni)ah (burial place for scripture) and a ne page begun. According to Je ish tradition, the number of divine names that re@uire the scribe$s special care is <the seven<B El, Elohim, Adonai, !"#", Ehyeh.Asher.Ehyeh, Shaddai and TGevaot. )abbi Jose considered <TGevaot< a common name (Soferim :9'B !er. ). ". '9'B Ab. ). >. -:). )abbi 8shmael held that even <Elohim< is common (Sanh. 33a). All other names, such as <6erciful<, <Gracious< and <_aithful<, merely represent attributes that are also common to human beings (Sheb. -Ha).