2017年8月10日 · It seems as though virtually all seforim (especially those written by Acharonim and earlier) refer to G-d as either Hakodosh Boruch Hu or Ribono Shel Olom, and never as "Hashem." Similarly, I don't think I've ever come across a single instance of G-d being referred to as Hashem in the Talmud or Midrash.

This statement of Chazal responds to that: The first 3 hours Hashem is involved in the Torah, as the Torah lays out the order of reality, as we know that Hashem looked into the world and [based on it] created the world. The Torah that Hashem is involved in is the order of the world, and He is involved in it and has not abandoned the world.

Ramchal continues to say that since Hashem represents the greatest perfection and good in the universe, the ultimate chesed Hashem can do is to allow man to attach (דבק) himself to G-d. Ramchal also mentions, that as part of the learning to attach to HaShem, man needs to attain the same G-dly qualities that Hashem has (to the fullest extent ...

Hashem doesn't refer only to God, it's used in Hebrew in the literal sense, meaning the name. "האם רשמת את השם שלך?" - Haim rashamt et hashem shelach? - did you wrote your name? The comments makes me understand I was too brief, so I'll add a clarification: In addition to God, it is forbidden to call parents by their name.

2012年6月17日 · However, (Jewish) panentheism places the universe within Hashem (so to speak) and that is why we call Him "HaMakom" (The Place). It does not mean Hashem has physical dimensions but rather that He constantly upholds the concept of space within His will and therefore everything dimensional (including the concept of dimension) exists within His will.

In Nefesh Hachaim Sha'ar 2:2, Rav Chaim Volozhin understands blessing to be a request for abundance. He explains that by saying Baruch Atah Hashem, we are effectively requesting for God to manifest himself with greater abundance in this world. I am not a kabbalist, and do not truly understand what this means, but there you go.

2015年1月8日 · (The importance of using phrases such as "baruch Hashem" got a particular boost through the efforts of the Baal Shem Tov, though of course the expression long predates him.) So it may simply be that the phrase "yiras shamayim" is common enough in the Talmudim and Midrashim that it stayed "fossilized" in that form, whereas as it became more ...

One explanation is that the angel of Hashem is Hashem himself. If that's the case, we have problems. That's because the angel "appears" while Hashem can't be seen. Also that would suggest that Hashem incarnates as an angel. Another is that the angel of Hashem is not Hashem. He should have said, "Hashem is the God of Bethel"

2016年8月24日 · But hashem himself writes in Torah "I do not change". According to Rambam and others no, Hashem can't but that is not a deficiency, see Rav Saadya Gaon on this. But according to Arizal we don't know anything about essence of Hashem, the Gra even writes it's forbidden to think about Essence because that's like saying God forbid that there is ...

But that would still be closer to B'Ezrat Hashem than to Boruch Hashem, since you would be saying "By the Grace of G-d" means "with G-d's Blessing", as opposed to Boruch Hashem, which means "bless G-d". It makes more straightforward to translate Grace in this context as "favor, or good will", than to translate it as "blessing"]