"They shall put my name upon the people of Israel" (Num. 6:27)

The aim of this paper is to analyze Num. 6:27 by focusing on the meaning of the verb śamu in context. First, the 'concrete' interpretation, putting a kind of amulet on the body of the blessed person will be rejected. It is suggested that we have here the double transmission of tradition: o...

Full description

Saved in:  
Bibliographic Details
Subtitles:,ושמו את שמי על בני ישראל'
Main Author: Bar-Ilan, Meʿir 1951- (Author)
Format: Print Article
Language:Hebrew
Check availability: HBZ Gateway
Journals Online & Print:
Drawer...
Fernleihe:Fernleihe für die Fachinformationsdienste
Published: College 1989
In: Hebrew Union College annual / Jewish Institute of Religion
Year: 1989, Volume: 60, Pages: 19-31
IxTheo Classification:HB Old Testament
Further subjects:B Blessing
B Bible. Numeri 6,27
B Israel Antiquity
Description
Summary:The aim of this paper is to analyze Num. 6:27 by focusing on the meaning of the verb śamu in context. First, the 'concrete' interpretation, putting a kind of amulet on the body of the blessed person will be rejected. It is suggested that we have here the double transmission of tradition: orally — 'say', and written — 'put my name'. The priestly blessing thus included two stages: first the priest blessed, and then he wrote down the Lord's name on the (hand or forehead) of the one blessed. The Name of God on the body as an apotropaic device is already known from Cain (Gen. 4:16) 'And the Lord put a mark on Cain', where in Hebrew there is the same verb root. The second part of the paper deals with one of the commandments: (Ex. 20:7; Deut. 5:11) 'You shall not take the name of the Lord your God in vain'. It is argued that the traditional view of this commandment as denoting a false oath has no basis. However, the root in tiśśā as 'bearing' the names of the tribes (and the name of God), is known from the High Priest (Ex. 28:9ff). From the first part of the study together with this custom and late rabbinic interpretations, it is assumed that the third commandment intended to prevent those people who bear the Name of God from misbehaving (which might become a ḥilul hašem).
ISSN:0360-9049
Contains:In: Hebrew Union College-Jewish Institute of Religion, Hebrew Union College annual / Jewish Institute of Religion