Peshat - the plain and simple meaning

Yaaqov Ben Yisrael & Jodell Onstott are in no way associated with peshat.com and views expressed here.

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Is the Pronunciation of the Name YHWH Lost?
האם ההגוּי שׁל השׁם יהוה אבוּד
By: Yaaqov Ben Yisrael
Edited by Jodell Onstott

In the book of Exodus, we are introduced to the name of the Creator. This is not to say that His name was not used prior; yet we are given a more personal introduction to His name.

	The author states that zeker means "mention" and the JPS translates it to be "memorial". Perhaps, a more direct translation might be "remembrance". wiktionary.com defines "remembrance" as that which serves to keep in or bring to mind; a memorial; a token; a memento; a souvenir; a memorandum or note of something to be remembered. In this case, the name by which God is to be remembered. Exodus Chapter 3 15 And God said moreover unto Moses: 'Thus shalt thou say unto the children of Israel: YHWH, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.

From Exodus 3:15

Elohiym (God) again spoke to Moshe (Moses), thus you shall speak to the sons of Yisrael (Israel), Y'HWaH God of your fathers God of Avraham (Abraham) God of Yitshaq (Isaac) God of Yaaqov (Jacob) sent me to you; this is My name from everlasting, and this is my mention generation to generation. (YBY Translation) Exodus 3:15

	Joel Chapter 3 5 And it shall come to pass, that whosoever shall call on the name of YHWH shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as YHWH hath said, and among the remnant those whom YHWH shall call.

We are further told in Joel 3:5:

And it shall be, all who call upon the name Y'HWaH shall be delivered; for in mount Tsiyyon (Zion) and in Yerushalayim (Jerusalem) shall be deliverance, like Y'HWaH said, and in the remnants who shall be called. (YBY Translation)¹

Seeing that YHWH's name and mention has been given, and He tells us to use his name throughout our generations, even commanding us to call upon his name for deliverance, you would think we would know how to pronounce His name.

According to many Biblical scholars, among all religious affiliations, there exists a consensus of opinion that the true pronunciation of this name has been lost. That there is no way to know for certain the true pronunciation of the Creator's name.

In this paper, we will examine the Biblical evidence for this pronunciation. We will investigate the vowels and accents left to us by the Masoretes², as well as many compound usages. We will discover the reason that the traditional Masoretic Text (MT) has left us in a state of ignorance regarding the pronunciation of the Creator's name. By using simple rules of Hebrew grammar, we will try to reproduce possible pronunciations.

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Karaite Jewish University, and the people and organizations quoted on kjuonline.com, are in no way associated with peshat.com and views expressed here.

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Thanks Zvi for corrections to Hebrew grammar -- see comments...


On the relationship between Tahor and Qadosh
by Benjamin ben Daniel
(with Tanakh references from JPS 1917)


The children of Israel are instructed to be both Tahor (clean) and Qadosh (holy). While Tahor and Qadosh have different requirements and seem to have different goals, they can appear equally important to the reader of the Tanakh. Teaching the differences between the Tahor (clean) and the Tamei (unclean/defiled) as well as between the Qodesh (holiness) and the Chol (common/profane) is commanded; but this essay is not about those differences. This essay will explore the relationship between Qadosh and Tahor. Hopefully, this will lead to a greater understanding of their goals and how each is applied.

	Leviticus Chapter 10 8 And YHWH spoke unto Aaron, saying: 9 'Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations. 10 And that ye may put difference between the holy and the common, and between the unclean and the clean; 11 and that ye may teach the children of Israel all the statutes which YHWH hath spoken unto them by the hand of Moses.' Ezekiel Chapter 22 26 Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them. Ezekiel Chapter 44 23 And they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean.

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Yochanon Zaqantov, and the people and organizations quoted on KaraiteJudaism.org, are in no way associated with peshat.com and views expressed here.

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When you hear our Rabbanite brothers, they use Hashem instead of his name. Hashem literally means "the name". Even some people will use Adonay instead, but why would one not use the name if its there in the Hebrew Text. We will be looking first at the reasoning for not speaking His Name. We will also examine the reasons for using his Name. So, lets examine the reason for not pronouncing the Name.

Referenced from: JewFAQ.org: The Name of G-d

Pronouncing the Name of God

Nothing in the Torah prohibits a person from pronouncing the Name of God. Indeed, it is evident from scripture that God's Name was pronounced routinely. Many common Hebrew names contain "Yah" or "Yahu," part of God's four-letter Name. The Name was pronounced as part of daily services in the Temple.

	YHWH is God's name and His name is commonly used throughout the Tanakh -- by everyone, not just priests. Genesis Chapter 24 26 And the man bowed his head, and prostrated himself before YHWH. 27 And he said: 'Blessed be YHWH, the God of my master Abraham, who hath not forsaken His mercy and His truth toward my master; as for me, YHWH hath led me in the way to the house of my master's brethren.' Second Samuel Chapter 14 16 For the king will hear, to deliver his servant out of the hand of the man that would destroy me and my son together out of the inheritance of God. 17 Then thy handmaid said: Let, I pray thee, the word of my lord the king be for my comfort; for as an angel of God, so is my lord the king to discern good and bad; and YHWH thy God be with thee.'

Continued from JewFAQ.org: The Name of G-d...

The Mishnah confirms that there was no prohibition against pronouncing The Name in ancient times. In fact, the Mishnah recommends using God's Name as a routine greeting to a fellow Jew. Berakhot 9:5. However, by the time of the Talmud, it was the custom to use substitute Names for God. Some rabbis asserted that a person who pronounces YHVH according to its letters (instead of using a substitute) has no place in the World to Come, and should be put to death. Instead of pronouncing the four-letter Name, we usually substitute the Name "Adonai," or simply say "Ha-Shem" (lit. The Name).

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Gretchen S., and the people and organizations quoted on her site, are in no way associated with peshat.com and views expressed here.

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A Jewish view of "satan"
by Gretchen S.

Here is a bit about the Jewish view of Satan, as opposed to the ****ian devil. Again, Judaism has no devil, there is no embodiment of evil who tempts us, as in ****ianity. The Jewish view is very different than that portrayed by ****ains. I hope this will be clear by the end of this post.

First of all, the Hebrew word satan (sin-tet-nun sofit) means an adversary or accuser. It is used this way in Numbers 22:22. "And G-d's anger was kindled because he went; and the angel of the L-rd stood in the way as an *adversary* against him...." The word marked with *'s and translated as adversary is satan (actually l'satan, l' being a prefix that in the context gives the meaning "as"). Likewise in Numbers 22:32, part of the same story about Bilaam.

	satan' -- Adversary Numbers Chapter 22 21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. 22 And God's anger was kindled because he went; and the angel of YHWH placed himself in the way for an adversary against him. -- Now he was riding upon his ass, and his two servants were with him. -- 23 And the ass saw the angel of YHWH standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way. Numbers Chapter 22 31 Then YHWH opened the eyes of Balaam, and he saw the angel of YHWH standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face. 32 And the angel of YHWH said unto him: 'Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is contrary unto me; 33 and the ass saw me, and turned aside before me these three times; unless she had turned aside from me, surely now I had even slain thee, and saved her alive.'

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Taken from Jewish Encyclopedia, Purim

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	According to the New Moon Report which can be received from a monthly newsletter at Karaite-Korner.org, the new moon was seen in Israel on Friday, February 8, 2008. Thus beginning the Twelfth Biblical Month, Adar. For 2008, Adar 14th (Purim) is February 22nd, 2008.

Jewish feast celebrated annually on the l4th, and in Shushan, Persia, also on the 15th, of Adar, in commemoration of the deliverance of the Persian Jews from the plot of Haman to exterminate them, as recorded in the Book of Esther. According to that book the feast was instituted as a national one by Mordecai and Esther. For a critical view of Purim see Esther. In the present article are treated only the various features of the feast as developed after its institution.

	Esther Chapter 9 1 Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them; 2 the Jews gathered themselves together in their cities throughout all the provinces of the king hasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was fallen upon all the peoples. . . . 17 on the thirteenth day of the month Adar, and on the fourteenth day of the same they rested, and made it a day of feasting and gladness. 18 But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness. 19 Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another. 20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21 to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, 22 the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.

Non-Religious Character.

Aside from the much-mooted question whether Purim is of Jewish or of heathen origin, it is certain that, as it appears in the Book of Esther, the festival is altogether devoid of religious spirit - an anomaly in Jewish religious history. This is due to the worldly spirit of the Book of Esther. The only religious allusions therein are the mention of fasting in iv. 16 and ix. 31, and perhaps the expression of confidence in the deliverance of Israel in iv. 14. This secular character has on the whole been most prominent in this festival at all times. Like Ḥanukkah, it has never been universally considered a religious holy day, in spite of the fact that it is designated by the term "yom-ṭob" (Esth. ix. 19, 22.). Accordingly business transactions and even manual labor are allowed on Purim, although in certain places restrictions have been imposed on work (Shulḥan 'Aruk, Oraḥ Ḥayyim, 696).

Nevertheless Purim has been held in high esteem at all times and in all countries, some even maintaining that when all the prophetical and hagiographical works shall be forgotten the Book of Esther will still be remembered, and, accordingly, the Feast of Purim will continue to be observed (Yer. Meg. i. 5a; Maimonides, "Yad," Megillah, iii. 18; comp. Schudt, "J'dische Merkw'rdigkeiten," ii. 311). It is also claimed that Purim is as great as the day on which the Torah was given on Sinai ("Mordekai" on B. M. ix., end; comp. Lampronti, "Paḥad Yiẓḥaḳ," s.v. "Purim"). In Italy the Jews, it seems, have even used the word "Purim" as a family name, which also proves the high esteem that the festival enjoys among them (Vogelstein and Rieger, "Gesch. der Juden in Rom," ii. 420; but comp. Steinschneider in "Monatsschrift," 1903, p. 175).

The Book of Esther does not prescribe any religious service for Purim; it enjoins only the annual celebration of the feast among the Jews on the 14th and 15th of Adar, commanding that they should "make them days of feasting and joy, and of sending portions one to another, and gifts to the poor." It seems, therefore, that the observance of Purim was at first merely of a convivial and social nature. Gradually it assumed religious features.

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Abraham Collier is in no way associated with peshat.com.

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Do Not Equate Karaism with Zionism
by Abraham Collier

Introduction

The anti-Zionist organisations such as True Torah Jews, Jews Against Zionism, and Neturei Karta are 100% correct in their assessment of Zionist history, motives, and politics. They are 100% correct in their feelings toward the State of Israel and the inherent dangers that plague all Jews, Zionist or not, because of Israel's policies and "peace" negotiations. They are 100% correct in stating that the State of Israel is a secular apostasy and pseudo democracy that is ungodly in every way.

I am writing today because I read a True Torah Jews brochure entitled, 'On This Day of Independence from Zionism' and am concerned with how the organisation quoted a Rabbanite scholar who equated the Karaites with Zionism. I disagree with this rabbi and True Torah Jew's use of this material. I am worried about the implications the quote may have in regards to the views of Jews, ****ians, Muslims, and secularists, who, regardless of their favour or dislike for Zionism, toward Karaites. There is already a significant amount of ignorance and misinformation about Karaites from orthodox Rabbanite sources and to equate us to Zionism is quite distasteful and misleading.

The Quote

"The Jewish people have suffered many plagues: the Sadducees, Karaites, Hellenisers, Shabbasai Zvi, Haskalah, Reform and many others. But the strongest of them all is Zionism." (Rabbi Chaim Soloveitchik, Mishkenos Haro'im, p. 269)

Any novice student of Jewish history recognises each of these movements as heretical in the eyes of Orthodox Rabbanite Judaism. Please note that I am not implying in favour of any of these groups, with the exception of Karaism seeing that I lean towards Karaite beliefs myself.

	Deuteronomy Chapter 4 1 And now, O Israel, hearken unto the statutes and unto the ordinances, which I teach you, to do them; that ye may live, and go in and possess the land which YHWH, the God of your fathers, giveth you. 2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of YHWH your God which I command you. The well-known statement of the Talmud ein mikra yotze midei peshuto (Shabbat 63a; Yev. 11b, 24a) is rendered in the Soncino translation, "A verse cannot depart from its plain meaning." Louis Rabinowitz The Talmudic Meaning of Peshat Tradition: A Journal of Orthodox Thought, 6:1, 1963.

It is of necessity to remind you that the Pharisees, who are the ancestors of the Rabbanites, were the enemies of all Judaism during the Second Temple Era. Once this is understood, you will see how Rabbanite Judaism is the true plague that maladies the Jews.

The Pharisee and Sadducee Controversy

When one studies the Second Temple Era, they are usually overwhelmed by the contradictions, obscurities, and blatant bias that many historians, philosophers, clergymen and rabbis had towards the Jews at that time. Josephus, he is probably the best source for knowledge of this period, states:

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Jews Against Zionism, and the people and organizations quoted on their site, are in no way associated with peshat.com and views expressed here.

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The Central Rabbinical Congress of the U.S.A. and Canada placed a quarter-page ad in today's New York Times, affirming the opposition of hundreds of thousands of Orthodox Jews to Zionism and Jewish rule over the Holy Land during exile, and denouncing religious Zionist groups as falsifiers of the Torah. The ad appeared in the newspaper on page A-20.

The text of the ad was as follows:

A Clarification of Torah Doctrine

Consistently, throughout the peace process in the Middle East, various Jewish religious organizations and parties have raised their voices in opposition to the return of territories to the Arabs, issuing statements that, according to the Torah, Jews are forbidden to give up any land in the Holy Land (especially part of Jerusalem).

	Land sold returns to the original owner on the Year of Return - Jubilee. The timing of the next Jubilee year appears to be debatable. Leviticus Chapter 27 24 In the year of jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land belongeth.

Accordingly, it has become a commonplace that religious Jews are supportive of stopping the peace process. In the public mind, the policies of these parties became synonymous with Torah Doctrine. Moreover, they are portrayed in the media as "ultra-nationalists" willing to exchange "peace" for "land".

This impression is utterly false. All forms of Zionism, be they secular or religious, are inherently antithetical to the teaching of our faith! The great sages and saints of our people have always been opposed to the existence of the Zionist State. Indeed, when an obscure Viennese journalist first challenged the Torah approach to exile and redemption, over one hundred years ago, he was immediately attacked by the Torah sages of that time. Those orthodox Jews who support the Israeli state and "Greater Israel" are falsifiers of Torah doctrine. They have abandoned the principles of their predecessors.

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