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got firmly in your mental "grasp."
Not only can we not properly pro-
nounce this word; we are not permitted
even to try. This "explicit" name of God
was to be pronounced only once a year
by the High Priest in the Holy of Holies
on Yom Kippur. No lesser setting was
considered adequate for its utterance.
After the Second Temple was destroyed
by the Romans in 70 C.E., the word's
pronunciation was forbidden altogether
and various other terms, beginning with
Adonai, were substituted for it.

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Adonai, literally "My Lord," is a
word by which to address one's superi-
or, like "m' lord" in Old English usage.
It is humans who ascribe lordship to
God, out of our need for submission.
We use this word as
though it really was a
name. Saying "Lord" puts
us into a relationship with
Y-H-W-H. This desire for
relationship, even with so
abstract a being as Y-H-W-
ARE
H, is a sign of our love.
Elohim is the generic
Hebrew term for "god."
The Bible uses it when
referring to the "God" of
SFERI -1';
Israel and to the "gods" of
other nations. When the
word, a plural form, is
used to refer to the "God"
of Israel, the rules of gram-
mar are intentionally vio-
lated and Elohim is treated
as though it were singular. The plural
form reflects the monotheistic revolu-
don — the concept that the powers
that once belonged to all the deities of
the pantheon — such as love, power,
wisdom, war, fruitfulness — are now
collectively concentrated in a single
Being.
Melekh, or "King," is a key part of
the legacy of symbols and images that
ancient Israel received from the sur-
rounding cultures. Post-biblical
Judaism continued to cherish the royal
metaphor, perhaps more so than ever
once historical circumstance denied
the Jews earthly sovereignty — thus
the idea that God is the only true
King: the melekh malkhey hamelahkim,
"King over kings of kings." The litur-
gy, and especially that of Rosh
Hashanah and Yom Kippur, is espe-
cially enamored of royal imagery.

'Olam is usually translated as "world"
or "universe," but has a complex
meaning that slides across the
space/time continuum. Sometimes the
meaning is clearly geographic (Melekh
ha-Olam is translated as "King" or
"Ruler of the universe"). Elsewhere,
the term clearly refers to time (Le-
'olam, for example, means forever).
In many places, however, the reader is
left with a delicious ambiguity. What
does the prayer book's Me-Olam ve-ad

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modern spoken Hebrew, it is used
constantly in conversation without a
second thought. But "you" is also
"You" — the pronoun we use when
addressing God in prayer. With Atah,
we address the living Subject, not the
inanimate or abstract object.

Adonai, Elohim, Melekh

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from page R42

Atah

The Hebrew word for "you" (in the
first person masculine singular) may
seem like a strange choice for an entry
in this spiritual vocabulary list. In

Arthur Green:
"One has to
understand
the associations
each word
evokes, and
this often depends
on linguistic puns and subtle
interrelationships of words that
are not carried over in translation."

Olam atah El mean? There are two dis-
tinct possibilities: "You have been and
will be God forever" or "from world to
world — even as we travel from one
world to another — You are God."

Berakhah, Barukh

A berakhah, or "blessing," is the
most classic and best-known form of
Jewish prayer. In our most oft-repeat-
ed form of prayer, we use the same
words, as though we give God our
blessing. We know full well that God
has no need of our offerings. But still,
we want to give. To say barukh
("blessed") is to say that we want to
add something to the wholeness that is
God. In return for the endless bless-
ings we receive, we seek, however
inadequately, to be active givers in the
balance of blessing upon which our
universe stands.