"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...
| Subtitles: | ,ושמו את שמי על בני ישראל' |
|---|---|
| Main 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 |
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| 245 | 1 | 0 | |a "They shall put my name upon the people of Israel" (Num. 6:27) |
| 246 | 3 | 3 | |a ,ושמו את שמי על בני ישראל' |
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| 520 | |a 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). | ||
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| STA | 0 | 0 | |a Blessing,Blessing,Benediction |
| STB | 0 | 0 | |a Bénédiction,Bénédiction |
| STC | 0 | 0 | |a Bendición,Bendición |
| STD | 0 | 0 | |a Benedizione,Benedizione |
| STE | 0 | 0 | |a 祝福,祝福,赐福,赐福 |
| STF | 0 | 0 | |a 祝福,祝福,賜福,賜福 |
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| STI | 0 | 0 | |a Ευλογία (μοτίβο),Ευλογία |
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