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II. And yet it is also said that no one other than God can be called by the Tetragrammaton (YHWH)

Indeed, rabbinic literature condemns the fact of calling anyone else by this name:

-Maimonides teaches that the Tetragram designates the very being, the nature of God, and that it is therefore exclusive to him, unlike the other names (Elohim, El, Shadai etc.) which relate to his actions: "In the Pirqei R. Eli'ezer [chapter 3], we read: "Before the creation of the world there was only the Most Holy and his name alone. "Notice well as he clearly states that these derived names were all born only after the birth of the world… because they are all names that have been established in relation to[God's] actions. We have no name that is not derived, except yod, he, he, vav, he, he,[YHWH] which is the absolute chem ha-meforach. What makes this name so important and so important that it is not pronounced is that it indicates the very essence of God; so that no created being participates in what it indicates, as the doctors have said, about this name: "my name, which is particular to me"".

(The Guide for the Lost, Verdier Edition, ch. 61 Scans here: https://www.youtube.com/watch?v=0pD9rHwihxM [26:37-26:56])

-David Kimchi teaches that creatures can be associated with the names El or Elohim, but not with the Tetragrammaton which is associated with none other than God himself:

"" I am Jehovah; that is my name: and my glory will I not give to another, neither praise to graven images" (Isaiah xlii.8); which Kimchi paraphrases, "that is my name, which is appropriated to myself alone […] they cannot associate them with me in this name; for I am the Lord over all. […] God of Hosts expresses in that degree, in which stands the angels […] for in the name El and Elohim, he (God) is associated with them; but in this name he is associated with none but himself." (Rabbi David Kimchi's Commentary upon the prophecies of Zechariah, A. M'Caul. Scans here: https://www.youtube.com/watch?v=0pD9rHwihxM [30:43-26:56])

-The Babylonian Talmud also teaches it:

"He who associates God's name with something else is uprooted from the world" (Sukkah 45b) https://www.sefaria.org/Sukkah.45b?lang=en

«R. Simeon b. Yohai said: Whoever associates the heavenly name with anything else is completely destroyed, for it is written: "He who sacrifices to every god except the Lord alone must be completely destroyed" (Ex 22:19)" (Sanhedrin 63a)

https://www.sefaria.org/Sanhedrin.63a?lang=en

So, unless rabbinic Judaism contradicts itself and cannot be followed, the rational conclusion is that the Messiah is God, just as the Gospel proclaimed it!

III. Rebuttal of various objections

1. A first mistake is to oppose the fact that the Messiah is called by the Tetragrammaton to the prophets who are called by bits of the same Tetragrammaton (which is called "theophoric names", like yah or yahu). But these do not have the same theological value at all. Tradition has separated the value of these names from the full name of God.

For example, Rabbi Nosson Scherman, commenting on the Kaddish, wrote that these names diminish the value of the glory represented:

" (…) Several former commentators, such as Machzor Vitry[cited by Tosafos, Berachos 3a sv. : Abudraham ; and Tur, Orach Chaim 56], however, have a different interpretation of the sentence. According to them, the word שמיה, spelled with a yod, is a contraction of two words,שמ יה "God's name". According to their point of view, the opening prayer of the Kaddish is based on the Midrash following "the Name[of God] cannot be complete nor His throne until the name of Amalek is erased (Tanchuma, Vayeitzei, cited by Rashi in Exodus 17:16). The meaning of Midrash is that the glory of God, represented by the Name יה, is diminished by the continuous existence of the forces of evil. It will only be at the End of Time when the enemies of God and Israel are finally and totally defeated, that the Name of God will emerge in its full glory. According to this interpretation, the opening should be made as follows: May the great Name "Yah" grow[i. e. may the deficient name הי extend for the complete expression of the glory of God as represented by the Name of Four-Letter] and sanctified."

The Kaddish Prayer: A New translation with a commentary anthologized from talmudic, midrashic, and rabbinic sources, Mesorah Publications, 1980, p.29.

The Yemeni Jewish scholar Hoter ben Shlomo (1400-1480) in his work Siraj al-'uqul (The Lamp of the Intellects) explains:

"'By His name Yah'[Ps. 68:5]: they (may their memory be blessed) had already said,'the world was created by means of half the name'. They meant that everything that exists has come to be only a part of His perfection (May He be exalted), not all His perfection; this is the intention to tell them,'half of the Name'".

Cited at Y. Tzvi Langermann, Yemenite Midrash: Philosophical Commentaries on the Torah, ed. Rowman Altamira, 1998, p.28.

- Exodus 17:15: "Moses erected an altar and named it: God[yahweh] is my banner[Nissi]."

In R. Ishmael's Melkhita, it is said that it was Yahweh who called the altar Nissi. The verse is therefore read as follows: "Moses built an altar and the Lord called him Nissi." The Lord is the caller:

" R. Eleazar de Modi'im said: God called his name Nissi because it says "And he, Adonai, called him Nissi"" (Melkhita de rabbi Ishmael, vol. 2, Jacob Z. Lauterbach, p. 269. (not in full on the sefaria site)

Scan here: https://www.youtube.com/watch?v=s4DeZrIxLQI [11:01- 11:10])

Same thing in R. Shimon's Melkhita:

"Rabbi Joshua said: Moses called him Nissi. He said to them, "God performed this miracle for you at my request. Rabbi Eliezer the Modiite said: God called him "my miracle" because every time the Israelites are in a situation of a miracle, it is as if the miracle was done before God. (Melkhita by Rabbi Shimon bar Yohai, W. David Nelson, p. 194-195

Scan here: https://www.youtube.com/watch?v=s4DeZrIxLQI [14:39- 15:07])

Rabbi Rashi comments on this verse by saying that it is not his name:

"And he called his name - the name of the altar - the Lord my banner. The most holy blessed be he, here has performed a miracle… This does not mean that the altar was called "the Lord my banner", but the reason to say it as such was that whoever mentioned the name of the altar remembered the miracle that the omnipresent had performed, for he would say: The Lord, he is our miracle.

https://www.sefaria.org/Rashi_on_Exodus.17.15.2?lang=en

- Judges 6:24: "Gideon built there an altar for the Lord, which he called Adonai[yahweh] Shalôm[peace].

The Rabbinate's Bible, in a note about this verse, teaches that quantiliation translates the verse as such:

"The Lord called him Shalôm." Yahweh is therefore the one who calls for the altar, which is called peace.

(Rabbinate Bible, p. 469: Scan here: https://www.youtube.com/watch?v=T8Ei1rfR1_M [18:50-19:03])

The same is true of the commentary on Rabbi Malbim's judges:

"In the literal sense God called it'Peace' (and this is the point of view of the author of the tropical notes, who placed a shot at God's name). God called this altarPeace to say that it would not be destroyed by the residents. He is still in Ofrat today, to remember the miracle."

(Sources and explanation of quantification here: https://www.youtube.com/watch?v=T8Ei1rfR1_M [19:32- 27:30])

The Midrash on Leviticus translates to him that Gideon called God "peace":

" R. Judan b. R. Jose said: Great is peace, seeing that the Holy One, blessed be He, is called Peace, as it says, 'and he called Him Lord, Peace! (Judg. VI,24). […] »

(Levitic Midrash p.533: Scan here: https://www.youtube.com/watch?v=T8Ei1rfR1_M [35:23-35:46])

The Babylonian Talmud does the same:

" It is forbidden for a person to greet[shalom] his friend in the bathhouse because Shalom is one of the names of God, as it is stated: "And Gideon built there an altar for God and he called Him Lord Shalom" (Judges 6:24). »

https://www.sefaria.org/Shabbat.10b.2 (+ https://www.sefaria.org/Sotah.11a.6 )

- Isaiah 43:7 (quoted in the Talmud, Baba Bathra 75b): "Rabbah in the name of R. Johanan added: The righteous shall be called by the name of the Holy One, blessed be He; for it is said:Whoever is called by my name, and whom I have created for my glory. I trained him, yes, I did (Isaiah 43:7)''.

The Midrash Sifre on Deuteronomy explains that the righteous will not be called by the Tetragram but by a

attribute linked to God as merciful or gracious:

"How is it possible for a man to be called by the name of the Lord? Rather, as God is called merciful, so you must be merciful; as the Holy One, blessed be He, is called gracious, so you must be gracious […] As God is called just, so you must be just […] As Scripture says : Then whoever is called by the name of the Lord will be saved (Joel 2:32),Whoever is called by My name (Isaiah 43:7);The Lord has done everything for Himself'' (Proverbs 16:4)

Sifre: A Tannaic Commentary on the Book of Deuteronomy, translated from the Hebrew with introduction and note by Reuven Hammer, Yale University Press, 1986, pp.105-106.

- Jeremiah 33:16: "In those days Judah will be saved and Jerusalem will dwell safely. This is the name of the city that will be called: "Yahweh-our-Justice. »»

Rabbinical literature never uses Jer 33:16 to say that Jerusalem will be called Yahweh, because it is not comparable to Jer 23:6, whose original says, "and this is the name of which it will be called (vezèh-shemo ashèr-yiqereo):'Yahweh our righteousness' (Jer 23:6). In Jer 33:16 the Hebrew says "vezèh ashèr-yiqera-lahh yahve tsideqénou". Here the word shem, name, is not used.

Nathan Davis (1812-1882), a Jew who became a Christian, having founded Hebrew Christian Magazine, wrote to Chief Rabbi Nathan Marcus Adler:

"With the reference to the passage of Jer. xxxiii. 16, I would ask to note that here is no basis to believe that the Lord calls the name of the city Jehovah our justice. Looking at the original, it is noted that the word name is not found in the text. I subsequently observed that the verb qara should be rendered by'proclaiming' (see, for example, Ex. xxxiv. 5, 6), not'calling'. The passage should be read as follows: In those days Judah will be saved, and Israel will be safe, and this is what will be proclaimed to him, Jehovah our righteousness'".

Israel's true Emancipator, exhibited in a letter to the Rev. Dr. Adler, chief Rabbi of the Jewish congregations of Great Britain and Ireland, etc. By E. H. H. C. M (Editor of the Hebrew Christian Magazine), 1852, London, pp.6-7.

- Genesis 33:20 (or 35:7): "And he built an altar on it, and named it El, the God of Israel."

Here, it is not the Tetragrammaton, but "El", which is a title that can concern creations (see David Kimchi's commentary in II). This objection is valid for all verses of the kind that do not use the Tetragrammaton referred to here.

- Ezekiel 48:35: "And from this day forth the name of the city shall be: The Lord is here"

The City will bear the name of God because it is indeed a prophecy concerning the Heavenly Jerusalem (which is in God Himself) revealed by Christ (Rev 21:22). Gregory K. Beale tells us that in Ezekiel 48,35

"the "name of the city" of the new Jerusalem is called "the Lord is here" because he has established his temple of the last days in its bosom in which his glory will dwell eternally […] the true temple, which is, God and the Lamb, is now central : "and I saw no temple[physical] in it[the New Jerusalem]; for the Lord God Almighty, and the Lamb are his temple'. The equation of God and the Lamb with the temple closely approximates the essence of Ezekiel's vision, which is the glorious presence of God himself (for example, 48:35, "the name of the city" is "the Lord is there"". Thus, the Heavenly Jerusalem is indeed God Himself according to the book of Revelation. Should we be ashamed of this explanation? On the contrary, it must be proclaimed loud and clear. The Heavenly Jerusalem bears the name of the Messiah and the Father simply because it is their presence. Thus Ezekiel 48:35 is actually a proof of the Divinity of the Messiah. »

The Temple and the Church's Mission: A Biblical Theology of the Dwelling Place of God, InterVarsity Press, 2004, p. 348.

The Qumran manuscripts state that the city in question is called "temple city" (note that the dimensions of the temple described in Ez 40-48 are those of ancient Jerusalem), which gives Jerusalem a religious dimension:" the Temple Scroll (11QTemp) is a Hebrew document of Qumran, in fact the longest among the Dead Sea manuscripts. The scroll was written in the 1st century AD, but older fragments prove that the book was composed at the latest in the second half of the 2nd century AD. Most of the book describes the eschatological temple with its worship and festivals (Col 3-45) and Jerusalem as the temple city (columns 45-52)".

Koester, H. Introduction to the New Testament, Vol. 1: History, Culture, and Religion of the Hellenistic Age, second edition, ed. Walter de Gruyter, New-York-Berlin, p. 247.

The Midrash Konen (11th century) confirms this interpretation:"'Thus the circuit[of the city] will be eighteen thousand[canes]; and the name of the city since that day will be: The Lord is there' (Ezekiel 48:35). It is the Jerusalem built in heaven".

Adolph Jellinek, Bet ha-Midrasch: Sammlung kleiner Midraschim und vermischter Abhandlungen aus der ältern jüdischen Literatur, volume 2: bo nikhelu la'amod' al nafsham midrashim ketanim yeshanim u-ma' amarim shonim yekarim mi-peninim anshe lev elehem ponim ve-kol Yiśra' el omrim ve-'onim hinenu lahem le-konim. Divre ha-yamim shel Mosheh r.'a.h, 1853, p.34.

- Genesis 22:14: "At this place Abraham gave the name of the LORD will see, so that it is said today: On the mountain, the LORD will see. »

In rabbinic tradition, many wrote that in reality, the place was called only "will see".

- Isaac ben Yehudah Halevi (1075-1141) in his Pa'neah Raza:

"The Lord will see." The place is calledverra (yir'e) and is also called Shalem, and therefore inJerusalem the two are put together''

Van der Heide A.. A Theological Commentary to the Midrash: Genesis Rabbah, University Press of America, 2001, p.154

- Jacob of Vienna (between the 14th and 15th centuries) in his Peshat im u-Ferushim:" "The Lord will see". It is calledwill see (yir'e) and is also called Peace (shalom): Jerusalem, with the numerical value ofthey will see peace (yir'u shalom)'.

Ibid, p156

- The anonymous commentary Tosefot ha-Rosh:" "And Abraham called the name of this place, the-lord will see". And king David called it Jerusalem, and Melchizedek called it Salem. And if you ask why David did not call him as Abraham and Melchizedek did, the answer is: David combined the two names: Yir'e ('He will see') with Alef and hey (which amounts to) the value of waw and becomes Yeru-Shalem, in a word: Jerusalem "Jerusalem

Ibid, p.157

- The Tosefot Da'at Zeqenim (13th century):"" And he called the name of the place, etc. ». It is Mount Moriah because by fear (yir'a), it has become a mountain. At first it was a valley, but suddenly it became a high, steep and exalted mountain. Because at first his name was Salem (Shalem), as they say:Melchizedek, king of Salem (Gen. 14:18) and Abraham called himwill see (yir'e), we now call Jerusalem (Yeru-shalem), which combines the meanings ofwill and Salem'.

Ibid, p.149

The Tosafist Eleazar ben Judah ben Kalonymus (1176-1238) commented Genesis 22:14 in his book Perush ha-Roqeah, explains that the name of Yahweh here refers to the name of the prophetized Jerusalem (called by the tetragram-

me, see the answer to Ez 48:35). But the name of the current place was only "yir'e":

"The Lord will see" has a dividing line (paseq) to indicate that Abraham called the name of the placeYahweh, just as when it is saidIt is from the Lord, namely from that place calledYahweh. "And Bethuel became Rebecca's father" (Gn 22:23). That is why our Wise Men said: Abraham knew the new name that the Holy One would give to Jerusalem:And the name of the city from this day forward will be:'The Lord is here (Ezech. 48:35). Read instead:'(the Lord is) his name'. And Jerusalem will also be calledthe throne of the Lord (Jer. 3:17). For the dividing line (betweenthe Lord andwill see) indicates that temporarily (the place) is called Yir'a - fear according to yire- (and not the Lord)''.

Ibid. at 141-142.

More complete developments with scans are available in Clement Grelet's book, "The Hidden Side of the Hebrew Bible: Protestantism in the Service of the Synagogue" (Lulu Edition, 2018, pp. 151-210)

END

(((Rabbinic Texts)))

What's your point?

>>788079

Demolish the rabbis' lies and demonstrate that Jesus is the Messiah according to the true Hebrew tradition

>>788077

Thanks for posting this, brother