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I will bless the YHVH at all times; His praise shall continually be in my mouth. Psalms 34:1

O magnify the YHVH with me and let us exalt His name together.  Psalms 34:3

I sought YHVH, and He answered me, and delivered me from all my fears. Psalms 34:4

They looked to Him and were radiant and their faces will never be ashamed. Psalms 34:5

O fear the LORD, you His saint for to those who fear Him there is no want. Psalms 34:9

My soul will make its boast in YHVH the humble will hear it and rejoice.  Psalms 34:2

The angel of YHVH encamps around those who fear Him and rescues them. Psalms 34:7

O taste and see that the LORD is good. How blessed is the man who takes refuge in Him!  Psalms 34:8

May you see the Goodness of the Lord in the Land of the Living!

May He answer you when you call!

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Yahweh Shalom means “Yahweh is Peace” or “The Lord Our Peace”.

The angel of the Lord appeared to Gideon to commission him to liberate Israel from  the Midianites (Judges 6:1-22). The Lord greeted him with peace, so Gideon built an altar and named it “The Lord is Peace” (Judges 6:23,24).

The Talmud says “the name of God is ‘Peace’” (Pereq ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word shalom in unholy places such as a bathroom (Talmud, Shabbat, 10b). The name Shlomo, “His peace” (from shalom, Solomon, שלומו), refers to the God of Peace.

“Shalom” translated “peace” appears 170 times and means “whole,” “finished,” “fulfilled,” “perfected.”

It is related to “well,” “welfare.” See Deut. 27:6;  Dan. 5:26;  I Kings 9:25;  8:61;  Gen.15:16;  Ex. 21:34;  22:5,6;  Lev. 7:11-21.

Shalom means that kind of peace that results from being a whole person in right relationship to God and to one’s fellow man.

Shalom can also mean “hello” and “goodbye” and is  used as an actual greeting.

We can experience incredible peace in midst of a storm in our lives.

The way we gain God’s peace over our lives is by trusting Christ and living in obedience to His commands. When we surrender our own will we find that our burden has been lifted from us and we find ourselves immersed in a supernatural peace.  Sometimes this is called a “peace that surpasses all understanding”. (Romans 5:1)

The number of divine names that require the scribe’s special care is seven: El, Elohim, Adonai, Yhwh, Ehyeh-Asher-Ehyeh, Shaddai, and Ẓeba’ot.

All other names, such as Merciful, Gracious, and Faithful, merely represent attributes that are common also to human beings (Sheb. 35a). The prohibition of blasphemy, for which capital punishment is prescribed, refers only to the Name proper—Yhwh (Soferim iv., end; comp. Sanh. 66a).

In many of the passages in which “elohim” occurs in the Bible it refers to Gentile deities, or in some instances to powerful or learned men (comp. Gen. 3:5 to judges Ex. 21:6) or to Israel (Ps. 81:9,  82:6; see Tan., Ḳedoshim).

A list of all the doubtful divine names found in the Scriptures is given in Soferim and in the codes.  

It became the custom at an early period to use the name of God in personal greetings, as “The Lord be with thee,” or “The Lord bless thee” (Ruth 2:4; Ber. 9:1; comp. Mak. 23a).

The Greek inquisition in Judea prohibited the utterance of God’s name, but when the Hasmoneans became victorious they decreed that the Name should be mentioned even in notes and documents. The formula began: “On . . . in the year of the high priest Johanan, the servant of the Most High God.” The sages, however, opposed this innovation, as they thought the Name would be defiled when the notes were cancelled and thrown away as useless. Consequently on the third day of Tishri following, the record says, the Rabbis forbade the mention of God’s name in documents (Meg. Ta’anit; R. H. 18b).

The Incommunicable Name was pronounced “Adonai,” and where Adonai and Yhwh occur together the latter was pronounced “Elohim.”

After the destruction of the Second Temple there remained no trace of knowledge as to the pronunciation of the Name. The commentators, however, agree as to its interpretation, that it denotes the eternal and everlasting existence of God, and that it is a composition of the Hebrew words meaning “a Being of the Past, the Present, and the Future”).

The name Ehyeh  denotes His potency in the immediate future, and is part of Yhwh. The phrase “ehyeh-asher-ehyeh” (Ex. 3:14) is interpreted by some authorities as “I will be because I will be,” using the second part as a gloss and referring to God’s promise, “Certainly I will be [ehyeh] with thee” (Ex. 3:12). Other authorities claim that the whole phrase forms one name.

The Targum Onḳelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a). The “I AM THAT I AM” of the Authorized Version is based on this view.

The name Yah is composed of the first letters of Yhwh. There is a difference of opinion between Rab and R. Samuel as to whether or not “hallelujah” is a compound word or two separate words meaning “praise ye Yah” (Yer. Meg. i. 9; Pes. 117a). The name Ho is declared to be the middle part of Yhwh and an abridged form of the Name (Shab. 104a; Suk. iv. 5).

Elohim denotes multiplied power, that is, the Almighty, and describes God as the Creator of nature. R. Jacob Asheri, the author of the “Ṭurim,” in his annotations to the Pentateuch, says the numerical value of the letters in the Hebrew word “Elohim” equals the value (86) of those in the word for “nature”.

Elohim represents the force of “din” (fixed laws), while Yhwh is the modification of the natural laws and the elements of “raḥamim” (mercy and leniency) as reflected in the developed state of mankind.

In the Zohar, R. Simeon says the Divine Name (Yhwh) was mentioned only when the world was perfected, and quotes Gen. 2:4 (Hebr.)—”in the day that Yhwh made the earth and the heavens.” The word “‘asot” is interpreted as “perfected,” after the Creation (Zohar, Yitro, 88a, ed. Wilna, 1882).

El is part of Elohim, meaning simply “power” (= “mighty”). “Shaddai” is explained as “the selfsufficient” (“she-dai hu lo”).

The sacredness of the divine names must be recognized by the professional scribe who writes the Scriptures, or the chapters for the phylacteries and the mezuzah. Before transcribing any of the divine names he prepares mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a genizah and a new page begun.

The name Yhwh is considered as the Name proper. It was known in the earliest rabbinical works simply as the Name.

Also as Shem ha-Meyuḥad (“the Extraordinary Name”; Sifre, Num. 143);

as Shem ha-Meforash (“the Distinguished Name”; Yoma vi. 2);

as Shem ben Arba’ Otiyyot (“the Tetragrammaton” or “the Quadriliteral Name”; Ḳid. 71a);

 and as Yod He Waw He (spelling the letters of Yhwh).

The pronunciation of the written Name was used only by the priests in the Temple when blessing the people (Num. vi. 22-27); outside the Temple they used the title “Adonai” (Soṭah vii. 6; p. 38a). The high priest mentioned the Name on Yom Kippur ten times (Tosef., Yoma, ii.; 39b). R. Johanan said the sages delivered to their disciples the key to the Name once in every Sabbatical year. The sages quoted, “This is my name for ever, and this is my memorial unto all generations” (Ex. 3: 15). Here the word “le-’olam” (forever) is written defectively, being without the “waw” for the vowel “o,” which renders the reading “le-’allem” (to conceal; Ḳid. 71a).

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 (II Kings 8: 5; Sanh. 100a).

After the death of the high priest Simeon the Righteous, forty years prior to the destruction of the Temple, the priests ceased to pronounce the Name (Yoma39b). From that time the pronunciation of the Name was prohibited. “Whoever pronounces the Name forfeits his portion in the future world” (Sanh. xi. 1). Hananiah ben Ṭeradion was punished for teaching his disciples the pronunciation of the Name (‘Ab. Zarah 17b).

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 constituting the Name was employed by the priests in the Temple. Thus the Twelve-Lettered Name was substituted, which, a baraita says, was at first taught to every priest; but with the increase of the number of licentious priests the Name was revealed only to the pious ones, who “swallowed” its pronunciation while the other priests were chanting. Another combination, the Forty-two-Lettered Name, Rab says, was taught only to whomever was known to be of good character and disposition, temperate, and in the prime of life (Ḳid. 71a; comp. Rashi to ‘Ab. Zarah 17b). Maimonides, in his “Moreh,” thinks that these names were perhaps composed of several other divine names.