The Hebrew word “Hashem” literally means “the name” and is used by Jews to refer to God in a respectful way without actually saying the name of God. This practice comes from an interpretation of the third commandment in the Bible: “You shall not take the name of the Lord your God in vain” (Exodus 20:7). Using Hashem instead of saying God’s actual name is seen as a way to avoid misusing or disrespecting the holy name of God.
In the Bible, the personal name of God is represented by the four Hebrew letters YHWH, often referred to as the Tetragrammaton. This name is considered sacred and was only spoken by the high priest in the Temple on Yom Kippur. After the destruction of the Temple in 70 CE, the pronunciation of God’s name was eventually lost, as Jews chose not to speak it out of reverence. When reading the Bible aloud, Jews would substitute the word “Adonai,” meaning “Lord,” in place of YHWH. Eventually, the vowel markings for Adonai were combined with the consonants YHWH, producing the word “Jehovah” which some English Bibles use for God’s name. However, most Jews continue to avoid speaking this name.
The practice of saying Hashem instead of God’s actual name conveys reverence and recognition of God’s holiness. It is a reminder that God is transcendent, exceedingly great, and deserving of awe and praise. Using this circumlocution also avoids the potential disrespect or blasphemy of misusing God’s personal name. So pious Jews will say things like “Hashem said to Moses…” rather than “YHWH said to Moses…” Following this tradition is seen as one way to fulfill the commandment to revere God’s name.
Beyond just being a substitute word, Hashem evokes God’s supreme authority and sovereignty. Rabbinic literature expands the meaning of “The Name” beyond the Tetragrammaton, teaching that it encompasses all the manifold names of God in Scripture. It refers to God’s reputation, glory, and power. Saying “The Name” reminds people that they are subjects of the divine King of Kings whose will is supreme.
However, some Jews also balance this recognition of God’s transcendence with an emphasis on God’s immanence. Hebrew words like HaMakom (“The Place”) and HaKadosh Baruch Hu (“The Holy One, Blessed Be He”) are used to describe God’s presence and nearness. So saying “Hashem” upholds God’s holiness and glory, while other Hebrew phrases affirm God’s intimate relationship with His people.
In summary, the meaning behind the practice of saying “Hashem” includes:
- Showing reverence for the holy name of God
- Avoiding the misuse or vain speaking of God’s personal name
- Recognizing God’s holiness and transcendence
- Fulfilling the commandment to revere God’s name
- Affirming God’s divine kingship and authority
- Balancing God’s transcendence with His personal presence
For Jews, saying “Hashem” in place of God’s personal name is a spiritual practice rooted in Scripture that maintains divine mystery while also fostering intimacy with their Creator. This simple Hebrew word shapes Jewish thought and speech about the Almighty in a way that honors Him.
Some key Bible verses about the meaning behind God’s holy name and the practice of substituting other words like “Hashem” include:
Exodus 20:7 – “You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.” This verse is where the commandment not to misuse God’s name originates.
Leviticus 24:16 – “Whoever blasphemes the name of the Lord shall surely be put to death. All the congregation shall stone him.” This verse shows how seriously God’s name was to be honored and revered in ancient Israel.
Deuteronomy 28:58 – “…that you may fear this glorious and awesome name, the Lord your God.” Showing reverence through not speaking God’s name is a way to fear or honor God.
Psalm 113:1-3 – “Praise the name of the Lord! Blessed be the name of the Lord from this time forth and forevermore! From the rising of the sun to its setting, the name of the Lord is to be praised!” God’s name is intrinsically tied to praising Him.
Ezekiel 39:7 – “My holy name I will make known in the midst of my people Israel, and I will not let my holy name be profaned anymore.” God promises to reveal His nature and character through His name being known among His people.
Matthew 6:9 – “Hallowed be your name.” Jesus teaches His followers to pray that God’s name would be treated as holy.
Ultimately, the meaning behind avoiding saying God’s personal name directly points to the supreme holiness, glory, and power of the divine Creator. Using substitutions like “Hashem” or “The Name” is a spiritual practice that honors the biblical revelations of who God is and how we ought to revere Him.
Some key teachings from rabbinic literature on the meaning of God’s names include:
– The Babylonian Talmud teaches that all of the various Hebrew names for God found in Scripture collectively represent God’s full nature. No one name captures all of who He is. (b.Shabbat 10d)
– “HaMakom” meaning “The Place” is used in rabbinic literature as a substitute for the Tetragrammaton. It highlights God’s omnipresence and the fact that the Creator transcends all space. (Genesis Rabbah 68:9)
– “HaKadosh Baruch Hu” meaning “The Holy One, Blessed Be He” is another common substitution found in rabbinic writings. It emphasizes God’s holiness, perfection, and separateness from all creation. (b.Berakhot 7a)
– The mystical Kabbalistic tradition assigns deep significance to the four Hebrew letters of the Tetragrammaton as representations of the sephirot – the 10 primary emanations of God’s energy that create and sustain the universe. (Zohar 1:2a)
– Rabbi Akiba declared that just as a person’s name represents their reputation and essential identity, God’s holiest name YHWH encapsulates all that He has revealed about Himself through His words and deeds. (Sifre Numbers 42)
This rabbinic wisdom enriches the biblical foundation for why God’s name is so holy and worthy of reverence. By avoiding pronouncing God’s name directly, religious Jews acknowledge the divine transcendence beyond human comprehension.
In the modern era, more liberal Jewish movements have relaxed the taboo around pronouncing the Tetragrammaton in academic or liturgical contexts. However, saying Hashem remains the traditional norm in Jewish religious speech and writing.
While Christianity emerged from Jewish roots, most Christians do not have a custom of avoiding saying God’s name from the Old Testament. Part of this stems from Christians using the Greek translation of the Hebrew Bible where YHWH is rendered as Kyrios, or Lord. Some key reasons behind this difference include:
- Early Christians were mostly Greek-speaking non-Jews less concerned with Jewish customs for handling Scripture.
- The New Testament authors freely use “Lord” (Greek kurios) as a title for Jesus, leading to a decreased emphasis on avoiding the Hebrew divine name YHWH.
- Christian theology sees God revealing Himself fully in Jesus Christ, who is called Immanuel or “God with us” (Matthew 1:23).
- Greek manuscripts of the Septuagint (Greek Old Testament) use Κύριος (Lord) to translate YHWH, a precedent followed by Latin Vulgate translations.
So in summary, the practice of substituting “Hashem” for God’s personal name from the Hebrew Bible is a custom that conveys honor and reverence within Judaism. Christians have various perspectives on pronouncing the Tetragrammaton, with many comfortable uttering this holy name of God from Scripture.
The meaning behind “Hashem” offers beautiful spiritual insights, even if Christians do not personally follow the Jewish practice of avoiding the direct pronunciation of God’s name. All those who revere Scripture can agree that speaking of our infinitely holy Creator with reverence and wisdom is a worthy goal.