Names. Names of Goa THE JEWISH ENCYCLOPEDIA 160 Kebevsighm, A. Goido, J. Krantz, Ph, Rombro, J, Tamedwow nik Spektor, 3. Lampenputaer Perez, J. Ls, ‘Lez vun der Redakzis Perez, J. L. Libin, & Gurewitsh Litwisher Philosoph Selikowitsh Luziper Porez, JL. Mabsin Graunstein, BL ‘Magid vun Bwjenishok Feigenbaum, B. Mendele Mocher Sforiim Abramovritsch. S. J, Meslnigener Philosoph —_Winchevsky, 3. Moshe Glizel Cantor Nachman ben Wows! Lewner, J. B. Paloi Perez, J. L. Protetarishker Magid Cahan, Ab, Pals, D. Piuski, D. PZ Samostshin, P. Rafaelowitsh, Sh. Kobrin, La Rauberjidel Fetgenbaum, B. Rebi Kozin Rabni Sambation Selikowitsh Selikowitsh, M. Behatzkes, M.A. Shadi Vielstein Sha Peshes Feigenbam Shelomiel Rabinowitsh, S. Sholom Aleechem Rabinowitsh, 5. Shomer Shaikewitsh, NM. Shulamis Rabinowitsh, 8. Ssar-echel-Jamn Melsach, J. Ssimehessossen Fried, ML Btleer, Dr, Perez, J. Le Wachinkinkes Selikowita Welwel Zopzeriic Cantor Witeblanin, L. Kobrin, L. abhir Rittenburg, I. Yabir Rabbinowicz, J. E. Yazhir Mohitewer, Samuel Zelophehad bar Chusehim Lilienblum Of course, other Jewish litterateurs besides the above have adopted pen-names. I. Zangwill has written under the names “J. Froensan Bell” (in col- laboration), “Countess von 6.” and * Marshallik”: Mrs. Frankau is known as “Frank Danby”; and 0 on; but there is nothiug specifically Jewish about this adoption of a pen-name. Bumionmarmy: Bien: 6 meses org Fae ee ‘Nantes, Leadon, Imes: T- Notdeke. ts ine Bac Hebe alin entetatee bibl ‘Tabmodie? Bgshes i FE, felts Hc Motus Sol tge . B ar Bee Ginteee andra Bact Vastaende Bor I fli Mer toh Pe a dr Bh Petar B,D. MG. xzxil ie eos ene Bae Gorter Meee aire Samoa sos a NAMES OF GOD. —Biblical Data: Likeother Hebrew proper names, the name of God is more than o mere distinguishing title. It represents the Hebrew conception of the divine nature or char- acter and of the relation of God to His people. It represents the Deity as fle is known to His wor- shipers, and stands for all those attributes which He bears in relation to them and which are revealed to them through His activity on their behalf. A new manifestation of His interest or care may give rise SJewishEncyelopedia.com toa new name. So, also, an old name may aequire new content and sigoificance through new and varied experience of these snered relations. It can readily be understood, therefore, how the diving name is often spoken of as equivalent to the divine presence or power or glory, In Ex. xxiii, 20-28 it is promised that Yurwir's angel will lead and give victory to His people, who must yield rev- erent obedlience, for, the Lord says, “my name is in him.” The devout Israelite will not take the name a false god upon his lips (Ex. xxiii, 18; Josh. xxill, 7; Hosea il, 16-17; Ps. xvi. 4. To make n of Ywit's name is to assert confidence in Hisstrength and present and efficientaid. The name exeltes emotions of love, joy, and praise (Ps. ¥. 11: vii, 17; ix. 2; xx. 1, 7). That name ts, therefore, especially connected with the altar or sanctuary, the place where God records His name (Ex. xx. 24), or “the place which the Lord your Ged shall choose out of all your tribes ta put His name there” (Deut. sil, 5; comp. I Kings vill. 16, 20; ix, 8; Jer. vit. 12), ‘The Temple is “the place of the name of the Lord of hosts, the mount Zion” (Isa. xviii. 7). In one ar two comparatively late passages “the Name" (Dem) is used absolutely, doubtless as an equivalent for “the name of Yawit™ (Lev. xxiv. 11, 18; comp. Dent. xxviil. 38). Of the names of God in the OM Testament, that which oceurs most frequently (6,823 times) is the so-called ‘Tetragrammaton, Yawn (mim), the dis Hoetive personal name of tho God of YEHWH. Isracl. This name is commonly repre- sented in modern translations by the form “Jehovah,” which, however, 1s a philological impossibility (see Jeovas), ‘This form has arisen through attempting to pronounce the consonants of thename with the vowels of Adonai 37x = “ Lord"), which the Masorites have laserted In the text, Indl. cating thereby that Adonai was to be read (as @ “keri perpetuum™) instead of Yawn. When the name Adonai itself precedes, to avoid repetition of this name, Yitwm is written by the Masorites with the vowels of Elohim, in whieh ease Elohim is read instead of Yaw. In consequence of this Mas- oretic reading the authorized and revised Engtish versions (though not the American edition of the re- vised version) render Yurwn by the word “Lord” ‘im the great majority of cases. ‘This name, according to the narrative in Ex, til, (B), wes made known to Moses in a vision at Horeb, Tn another, patallel narrative (Ex. vi. 2, 8, P) it ft stated that the name was not known to the Patri- arch. It iaused by one of the documentary sources ‘of Genesis (J), but scarcely if at all by the others. Tis use Is avoided by some later writers also. It does not occur in Ecclesiastes, and in Dantel is found ‘only in ch. ix. ‘The writer of Chronicles shows a ‘preference for the form Elohim, ant in Ps. xi Ixxsiii, Elohim occurs much more frequently than Yuwn, probably having een substituted in some places for the latter name, as in Ps. lili, (comp. Pa, xiv). Ta appearance, Yiewn (mm) fs the third person singular impertect “kal” of the verb mn (“to be"), meaning. therefore, “He is," or “He will be,” oF, perhaps, “He lives.” the rootidea of the word being,161 ‘THE JEWISH ENCYCLOPEDIA amos Hames or Goa shably, “to blow,” “to breathe," and hence, “to ive.” With this explanation agrees the meaning of the name given in Ex. iii. 14, where God is repre- sented as speaking, and hence as using the first per- son—*Lam™ (nvm, from mR. the later equivalent of the archale stem mm) ‘The meaning would, therefore, be “He who is self-existing, self-su cient,” or, more cancretely, “He who lives,” the ab- strict conception of pure existence being foreign to Hebrew thought, ‘There is no doubt that the idea Of life was intimately connected with the mame ‘Yawn from eatly times. He ia the living God, as contrasted with the lifeless gods of the heathen, did He js the source and author of life (comp. I Kings xvili,; Ina. xli. 28-29, xliv. 6-20: Jer. x. 10, 14; Gen. ii, 7; ele.). So familiar is this conception of God to the Hebrew mind that it appears im the com- mon formals of an oath, “hal Yews * (=*as Yawn lives"; Ruth fii, 18; 18am. xiv, 45; etc.). If the explanation of the form above given be the true one, the original promunciation must have been Yahweh (mn) or Yahaweh (mm). From this the contracted form Jah or Yah (a) is most readily explained, and also the forms Jeho or Yeho (int ). and Jo or Yo. (hy, contracted from $2), which the word assumes in combination in the first ‘ef compound proper names, and Yalu or Yah y} in the second part of such names. ‘The fact may also be mentioned that in Samaritan poetry: Min? rimes with words similar in ending to Yahweh, and Theodoret (# Quest. 14 in Exodum."} states thai, the Samaritans pronounced the name "lait. Epi. phanlus ascribes the same pronunciation to an early Christian sect, Clement of Alexandria, still more exactly, pronounces "Eaoel oF ‘Taavai, amd Origen, “fee. Aquila wrote the name in archaic Hebrew let. ters Tn the Jewish-Egyptian magic-papyrl it ap- pears.as Kewowe. At least as early aa the third cen. tury p.c. the name seems to have been regarded by the Jewa.asa “nomen ineffsbile,” on the basis of somewhat extreme interpretation of Ex, xx. 7.and Lev, xxiv. 11 (sce Philo, “De Vita Mosis,” ii. 019, 629), ‘Written only in consonants, the trae pronun: ciation was forgotten by them. The Septuagint, and after it the New Testament, invariably render ixégeor (“the Lord”), ‘Various conjectures have been made in recent times respecting a possible foreign origin of this name. Some derive it from the Kenites, with whom Moses sojourned, Sinai, the ancient dwelling-place of ¥irwar, having been, according to the oldest tradi- Hon, in the Kenfte country. 4 Canaanite. and, again, a Babylonian, origin have been proposed, but upon grounds which are still uncertain, Various explanations of the meaning of the name, differing from that given above, have been proposed: ¢9., (1) that itis derived from mn (“to fall”), and orig: inally designated some sacred object, such as a stone, ly an serolite, which was believed to bave fallen from heaven; (2) or from min (“to blow"), a ame for the god of wind and storm (3) or from the “HICH” form of mn (to be"), meaning, “He who causes to be,” “the Creator”; (4) oF from the same root, with the meaning “te fail,” “He who causes to fall” the rain and the thunderbolt— the storm- IX OJewishEncyclopedia.com god." ‘The first explanation, following Ex. ii. 14, is, on the whole, to be preferred. ‘The most common of the originally appellative ames of God is Elohim (o°7>x), plural in form though commonly construed with a singular veri» or adjective, ‘This is, most probably, to be explained ‘as the plural of majesty or excellence, Elohim. expressing high dignity or greatness: comp. the similar uso of plurals of “ba‘al” (master) and “adon” (lord). In Ethiopic, Amiak (“lords”) {s the common mame for God. ‘The singular, Eloay (mb), is comparatively rare, cecurting only in poetry avd late prose (in Job, si times). ‘The same divine name is found in Arable (lah) and fa Aramsic (lab). ‘The singular is used in six places for heathen deities (If Chron, xxxii. 15; Dan, x1, 37, 98; etc.), and the plural alse, a few Himes, efther for gods or images (Ex. ix. 1, xi. 12, xx, 3; ete.) oF for one god (EX, xxaii. 1; Gen, xxxi, 80, 88; ete.) In the great mnjority of cases both are used as maines of the ane God of Israel. ‘The root-meaning of the word is unknown, ‘The most probable theory is that it may be conneeted with the old Arabie verb “alih™ (to be perplexed, raid: toscek refuge because of fear). loa, Elo: him, would, therefore, be “fle who is the object of fear or reverence,” or“ He with whom oue who is afraid takes refuge” (comp. the name “fear of Tease” in Gen. xxxt. 42, B8: see also. Jaa, will. 18; Ps. Ixxvl. 12). The predominance of this name in the later writings, as compared with the more dis- tinetively Hebrew national name Yarwir, may lave ‘been due to the broadening idea of God as the tram. scendent and universal Lord, ‘The word Et (>) appears in Assyzian (ilu) and Pheniciam, a3 well as in Hebrew, as an ordinary name of God, It fs found also in the South-Arablan dislects, and in Ara- male, Ambic, and Ethiopic, as also in Hebrew, as an element in proper names. "It is used in both the singular and plural, both for other geds and for the God of Israel. As a name of God, however, it is used chiefly in poetry and prophetic Aiscourse, rarely in prose, abd then usually with some epithet attached, as “a jealous God.” Other examples of its uso with some attribute or epithet are: El “Elyon (“most high God"), El Shaddai (God Almighty"), Ei ‘Olam (“everlasting God”), El Hal (“living God"), El Ro't (“God of seeing”), El Elche Israel (* God, the God of Israe!"), El Gib bor (* Hero God ™ ‘The commonly accepted derivation of this name from the Hebrew root Su, “to be strong,” is ex- tremely doubtful, A similar root has beon ex- plained frem the Arabie ns meaning “to be iu front,” “to be foremost,” “to lead,”“to rule,” which would give the meaning “leader,” “loni.”" Bat the fact that the ¢ in El was originally short, as.seen in such Proper names as Bikanah, Elihu (a3p>s. saw), and fn the Assyrian “ilu,” is strong evidence against this derivation. As in the case of Elohim, it is nec essary to ndimit that the original meaning is not cer tainly known. ‘The word Shaddal (ae), which occurs along with El, is also used independently aa a name of God,ames of God THE JEWISH ENCYCLOPEDIA 162 ly in the Book of Job, Itis commonly rendered “the Almighty” (in LXX., sometimes wavroepérwp).. he Hebrew soot “shadad,”” from Shaddei which it lms been supposed ta be de- and ‘Elyon, rived, means, however, * to overpow- er,"*'to treat with violence,” “to Iny waste.” This would give Shaldai the meaning “devastater,” or “destroyer.” whfel can hardly be Fight. It is posalble, however, that the original significance was that of “overmastering:” ar “over- Powering strength,” and that this meaning persists fn the divinename. Another interesting suggestion is that it may be connected with the Assyrian “shadu” (mountain), an epithet sometimes attached to the names of Assyrian deities. Tt Is-conjectured also that the pointing of *9% may be due to an im- probable rabbinical explanation of the word as “=v (“He who is suficient”), and that the word origi- may have been without the doubling of the middle letter. According to Ex, vi. 3, 8, this is the Baine by whieh God was known to Abraham, Isaac, and Jacob. ‘The name ‘Elyon (py) oceurs with El, with ‘Yuwn, with Elohim, and also alone, chietly in ie and late paseages, According to Philn Byb- ius (Eusebius, “Praepuratio Evavgeliea,” i 10), the Phenicians used what appears to be the sme name for God, "BAcoty. Adonai (‘ymi) occurs as a name of God apart from its use by the Masorites asa substituted read. ing for Yaw, It was, probably, at Adonai first Adoni (*my Lord”) or Adonai and Ba‘al. (‘my Lord.” plural of majesty). and later assumed this form, a3 a proper name, to distinguish it from other uses of the same word. ‘The simple form Adon, with and without the article, also occurs usa divine name, ‘The name Ba‘al (Sy), apparently as.an equivalent for Yw, occurs as am element in & muiber of compound proper names, such ag Jerabbual, Ishbael, Meritan!, etc. Some of these names, probably at a time when the name of Banl bad fallen into disrepute (comp, Hosea fi, 16. 17), seem to have been changed by the substitution of El or Bosheth for Baal (comp, IT Sam. ii. 8, fy. 4, v. 18; I Chron, vill, 88, 84; ix. 89, 40; xiv. 7). ‘Other titlesapplied tothe God of Israel, but which ean scarcely be called names, are the following: Abir (“Strong One” of Jucob or Isruel; Gen. xlix, 24; Isa. i. 24; etc.): Kedosh Yistael (“Holy One of Yaracl”; Ian, 44, xxxi,1; etc-);Zur (4 Rock ")and Zur ‘Yisrael (“Rock of Israel” : I Sam. xxtit 8; Toa, xxx. 29; Dent, xxxil.4, 18, 80): Een Yismel (“Stone of Tarael”; Gen. xlix. 24 [text doubtful)). ‘The names Ynws and Elohim frequently oceur with the word Zeba’ot (“hosts”), as Yirwa Blohe Ze- ba'ot (4 ¥irwn God of Hosts") or “God of Hosta”; or, most frequently, “Ynwit of Hosta.” ‘To this last Adonai is often pretixed, making the title “Lord Yawn of Hosts,” ‘This com- pound divine name occurs chiefly in the prophetic literature and does not appear at all in the Pentateuch or in Joshua or Judges. ‘The original meaning of Zeba’ot is prob- ably to be found in I Sam, xvii. 45, where“ Yuwse @JewishEncyclopedia.com ‘Zeba’ot. Zeba'ot" is interpreted as denoting “ the God of the armies of Israel” (comp. Josh. v. 18-15: Tea, xiii, 4) ‘The word, apart from this special use, always means armies of hosts of men, a3, for example, in Bx. wi, 26, vil.4, xii. 41, while the singular“zaba™ in used to designate the heavenly host. “It is noteworthy also Uhat the name Yiwit Zeba’ot fs more than onee di- rectly associated with the Ark, which was the «ym. bol of God’s presence in the midst of the hosta of His people (Num. x. 85, 86: 1 Sam. iv. 4: If Sam. vi 2}. Later, and especially in prophetic usaxe, the word was transferred to the heavenly hosts, or rather the heavenly were added to the earthly hosts, For this idea of heavenly hosts joining their forces with those of God's people, or fighting om behalf of God’s servants, compare Judges v.20; II Kings PIN at ie ae Tide cant J. F, MeL, ——In Rabbinical Literature: The Rabbis as ‘well as the eabalists stealfastly maintained ther be- lict in monotheism, Hence they recognized only ‘one proper name for the Deity. considering the names as appellations of tities signifying divinity, perfection, and power, or as characterizing His acts as observed and appreciated by mankind \n the vari- ‘ous stagesof theirdevelopment. The cabaltsts il trate this by the instance of one who looks at the sun through various-colored glasses, which change ‘the impressions produced upon the observer, bat do not affect the sun, ‘The nome Yuwit is considered as the Name proper; it was known in the entliest rebbinical works ‘simply as the Name ; also as Shem ha- Mey uhad (* the Extraordinary Name”: Sifre, Num. 148); a8 Shem la-Meforash (“the Distinguished Name"; Yoma vi. 2); as Shem ben ‘The Name. Arbo’ Otiyyot(* the Tetragrammatan” ‘or “the Quadriliteral Name”; Kid. ‘ia; and as Yod He Waw He (apelling the letters of Yaw). The pronunciation of the written Name was used only by the priests in the Temple when blessing the people (Num. yi, $2-27); outside the ‘Temple they used the ttle * Adonai” (Sotal vil. 6: Pp. 88a). The high pricst. mentioned the Name on ‘Yom Kippur ten times (Tosef., Yoma, ti, ; 890}. B. Johanan said the sages delivered to their disciples tho key to the Name once in every Sabbatical year. ‘The sages quoted, “This ia my name for ever, and thie is ny memorial unto all generations” (Ex. ii, . Here the word “le-olam” (forever) is written defectively, being without the“ waw " for the vowel “0,” which renders the reading “le-‘allem ” (to con- ceal; Kid. Tie), Sco Sines ma-Murorastt, ‘The restriction upon communicating the Name proper probably originated in Oriental etiquette; in the East even a teacher was not called by name. For naming his master Elisha, Gehazi was punished with leprosy (If Kings viii, 5; Sanh. 100a), After the death of the Bigh priest Simeon the Righteous, forty years prior to the destruction of the Temple. the priests ceased to pronounce the Name (Yoma168 ‘THE JEWISH ENCYCLOPEDIA Names of Goa ‘89b). From that time the promunciation of the Name was prohibited. “ Whoever pronounces the Name forfelts his portion in the future workd ” (Sanh. Xi 1}. Hananfah ben Teradion was punished for teach- ing his disciples the pronunciation of the Name (‘A). Zarah 170}. It appears that a majority of the priests in the last days of the Temple were unworthy to pronounce the Name, and a combination of the letters or of the equivalents of the letters consti- tutiog the Name was employed by the priests in the Temple. ‘Thus the Twelve-Letiered Name was sub- stituted, which, a haraita says, wus at first taught to every priest; ut with the increase of thre oumber of liceutious priests the Name was revealed only to the Pious oaes, who “swallowed” its provunciation while the other priests were chanting, Another combination, the Forty-two-Lettered Name, Rab says, was taughtonly to whomever was known to be of good character and disposition, temperate, and in the prime of life (Kid. Zia: comp. Rashi to ‘Ab, Zamh 17>}. Maimonides, in his * Moreh,” thinks that these names were perhaps composed of several other divine names, ‘The Incommunicatie Name was pronouinced “Adonai,” and where Adonai and Ynwn occur to- gether the latter was pronoinced “Elohim.” After the destruction of the Second Temple there remained ho trace of knowledge as to the pronuneiation of the Name (sce Jenovan). The commentators, how- ever, agree as to its interpretation, that ft denotes the eternal snd everlasting existence of God, and that it is a composition of nim ma mn (meaning ing of the Past, the Present, and the Future”), Tho name Ebyeh Gynw) denotes His potency: in the immediate future, and is part of Yuws, The phrase “ehych-asher-ehyeh™ (Ix. preted by some authorities as “I will be because I will be,” using the second part az.a Ehyeh- gloss and referring to God's promise, Asher- “Certainly I will be [ehyeh} with Ehyeh. theo” (Ex. fii, 12), Other authorities claim that the whole phrase forms one mame. ‘The Targum Onkelos leaves the phrase wn- translated and fs so quoted in the Talmud (B. B. Ga) The “I AM THAT [ AM® of the Author ined Version fs based on this view. ‘The mame Yah (7p) ls compesed of the first letters of Yiwn. ‘There ts a difference of opinion between Rab und R. Samuel as to whether or not “hallelu- jah” is @ compound word or two separate words meaning“ praise ye Yah"{Ver. Mog.i.9; Pes. 117). ‘The name Ho (7) is declared to be the middle part of Yuwn and an abridged form of the Name (Shab. 04a; Suk. iv. 6). Elohim denotes multiplied power, that is, the Almighty, and describes God as the Creator of na- ture. R. Jacob Asher, the author of the “Tarim,” in his annotations to the Pentateuch, says the numer= teal valae of the letters in BxAdst (“Elohim ") equals the value (86) of those in yarn (“nature”). Elo him represents the force of “din” (fixed laws), while ‘Yawit is the modifcation of the natural laws and the elements of “rabamim ” (merey and leniency) as reflected in the developed state of mankind. In the Zohar, R. Simeon says the Divine Name (Yawn) was mentioned only when the world was perfected, SJewishEncyelopedia.com and quotes Gen, —"in the day that Yitwit made the earth und the heavens.” ‘The word “sagot” Is interpreted as “perfected,” after the ‘Creation (Zoliar, Fito, 88, ed. Wiloa, 188%). El is part of Elotim, meaning simply “power” (= “ mighty"). “Shaddai” is explained as * the se sufficient * (“she-daf hu 10”) ‘The sicredbess of the divine names must be ree: ‘ognized by the professional scribe who writes the Scriptures, or the chapters for the phylacteries and the mezuzah, Before transcribing any of the divine nantes he prepares mentally to sanctify them. Once ‘ne begins & name he does not stop until it is tin: ished, and he must not be interrupted while writing it, even to greet aking. If'an error is made in wi ting it, it may not be erased, Dut a line must. be drawn rownd it to show that It Is eanceled, and the ‘whole page must be put in a genizah and anew ‘page begun. "Ths nuinbot of ivine siames that requlce ike soribe’s special care is seven: El, Elohim, Adonai, Yuwu, Ehyeh-Asher-Ehyeh, Shinddai, and Zebs'ot. R. Jose, however, considered Zeba’ot a commen name (Soferim fy. 1; Yer. Ro Hi 1 The Seven Av. RN. xxxiv.: “Sefer Yezirah, ‘Mamés.” ix.), R. Ishmael held that even Elo- him is common (Sanh. 66a). All otler names, such as Merciful, Gracious, and Faithful, ‘merely represent attributes that are common also to human beings (Sheb. 85a), ‘The probibition of blas- phemy, for which capital punishment is prescribed, refers only to the Name proper— Yawn (Soferim iv. end; comp. Sanh, @6a). In many of the pas- sages in which “elohim” oceurs in the Bible it re- fers to Gentile deities, or in some instances to pow- erful or learned men (comp. Gea. fil. 6; BRNM DRS), ta judges (Ex. xh. 6), or to Ismael (Ps. Ixxxi. 9, Ixxxil. 6; see Tat., Kedoshim), Adonai fometines refers to 8 dotiugulshed person (comp, Gen. xvii. 3). Even the name Yuws, misused in ‘the narmative of Micalt Gudges xvit. 2, 8, 18; xvili. 6), is not.a divine name, according to the decisive authority (Sheb. 85b), A list of all the doubtfal divine names found in the Seriptures is given in Soferim ond in the codes, ‘The Talmud says Shalom (“Peace"; Indges vi. 24) is tho name of God, comsequently one is not per: mitted to greet another with the word “shalom” in upbely places (Shab. 10b). ‘The name Shelomoh (from shnlom) rofers to the God of Peace, aod the ‘Rabbis assert that the Song of Solomon fsa dramat zation of the love of God: “Shalom " to His people Ismel =“Shulamite,” “King of kings” in Dan, ii, BT refers to God, ““Attik Yamin” (26. vii. 9) refers to the Ancient One of the universe (see Yall, Chron, 107). The pronoun “Ani” (1) fs a name of God uk. ty. 5), “Phe first verse fn Ezekiel (~we-Ani") refers to God (Tos. Suk. 45a). Hillel's epigram “If I fam} here everything is hore" (Suk. 58a) is iater- preted as referring to God. ‘The divine names are called in the Talmud “Azkerot," or “Adkarata” in the Aramaic form. Divino names that oveur in the luand writing of minim should be excised and buried in the genizab (Shab. 116a; Cant. R. ii, 4). God is ‘nained also Ha-Geburak ("The Majesty®; Shab.87s) but generally Ha-Makom (“The Omnipresence"),