Talmud su Deuteronomio 10:17

It is written (Neh. 8:6): “Ezra praised the Eternal, the great God.” In what did he declare Him great? He declared Him great by the Explicit Name¹¹³The name YHWH pronounced with the correct vocalization that is unknown to us.. Rav Mattanah said, he declared Him great by a benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Why are they called the Men of the Great Assembly¹¹⁴The parallel is in Megillah 3:8; in Babli Yoma 69b it is spelled out that Rav Mattanah means the first benediction of the ‘Amidah that contains the sentence “the Great, Strong, and Awesome God” chosen by the Men of the Great Assembly, and the observation of R. Joshua ben Levi is intended to buttress the argument of Rav Mattanah.? Because they returned the Crown to its former status. Rebbi Phineas said, Moses fixed the formula of benediction, (Deut. 10:17) “the Great, Strong, and Awesome God.” Jeremiah said (Jer. 32:18): “the Great, Strong God,” but he left out “Awesome.” Why did he say “the Strong”? He may rightly be called strong because He sees the destruction and is silent. And why did he not say “the Awesome”? Awesome is only the Temple, as it is said (Ps. 68:36): “Awesome is the Eternal from Your holy place.” Daniel said (Dan. 9:4)¹¹⁵The same expression is used by Nehemiah, Neh. 1:5.: “the Great and Awesome God,” he did not say “the Strong”; His sons are put in neck-irons¹¹⁶Latin collare “neck-iron.”, where is His strength? Why did he say: “the Awesome?” He may well be called “the Awesome” by the wonders He did for us in the fiery oven. But when the Men of the Great Assembly came,they restituted Greatness to its former place, “the Great, Strong, and Awesome God.” Does flesh and blood have power to set limits in these matters? Rebbi Isaac ben Eleazar¹¹⁷There were two sages of this name, one a student of R. Yoḥanan and the other in the fourth generation, a colleague of R. Mana. In the Babli, the statement is attributed to R. Eleazar. said, the prophets know that their God is Truth and they will not fawn before him.

All ordinary nouns the letters of which are the same as those of a divine name may be erased.¹⁵Since they possess no sanctity [For instance in] For God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as God,¹⁶Gen. 3, 5. the first [divine name] is sacred and the second¹⁷as God; according to the Targum it means ‘as angels.’ is secular; in For the Lord your God, He is God of gods,¹⁸Deut. 10, 17. the first¹⁹i.e. the first two, your God, He is God. is sacred and the second²⁰of gods, signifying judges or princes. is secular.

In For the Lord your God, He is God of gods,¹³Deut. 10, 17. the first [two]¹⁴i.e. your God He is God. are sacred and the last¹⁵Of gods, signifying ‘judges’ or ‘princes’. is secular. In Lord of lords,¹⁶ibid. the first is sacred and the second secular. In the God of Abraham¹⁷Gen. 31, 53. it is sacred; in the god of Nahor¹⁸ibid. Nahor did not worship the true God. it is secular, and in the god of their father¹⁹ibid. Terah (their father) was an idolater. it is secular. In Thou shalt not revile God,²⁰Ex. 22, 27. [the noun may bear] a sacred or a secular meaning.²¹It may refer to God or judges. R. Ishmael²²In Sof. IV, 5, ‘R. Simeon’. maintains that the noun is sacred.