Дварим 10:17 Ссылки в Талмуде: Jerusalem Talmud Berakhot, Tractate Soferim, Tractate Sefer Torah & Jerusalem Talmud Megillah

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.

And all the secular names whose letters include the letters of the Name, these can be erased. [Some examples of names of ambiguous status follow.] "For God knows that on the day you eat from it your eyes will be opened and you will be like gods" (Genesis 3:5) - the first 'God' is holy, the second isn't. "For Y-H-W-H your God is the God of the gods" (Deuteronomy 10:17) the first 'the God' is holy, the second isn't.

In the verse “For YHVH (tetragrammaton) your God is HAELOHEI HAELOHIM (God of gods)” (Deuteronomy 10:17) the first name (HAELOHEI) is holy and cannot be erased while the second (HAELOHIM) is non-holy and can be erased. The verse continues “and ADONAI HAADONIM (Lord of lords)” the first name is holy and the second name is non-holy. In the verse “God of Abraham” (Genesis 31:53) the word “God” is holy; “god of Nachor” is non-holy. “Their ancestral gods” is non-holy. In the verse “You shall not curse ELOHIM” (Exodus 22:27) ELOHIM has both holy and non-holy interpretations. Rabbi Yishmael says it’s holy.