This next reading is the origin of the ban on the Name of the Most High: Yahweh
Talmud - Mas. Sotah 38a
Another [Baraitha] taught: ‘On this wise ye shall bless the children of Israel’ — with the use of the Shem Hameforash.15 You say that it means with the Tetragrammaton; (Yahweh) but perhaps that is not so and a substituted name was used!16 There is a text to say: So shall they put My name17 — My name which is unique to Me. It is possible to think that [the Shem Hameforash was also used] in places outside the Temple; but it is stated here, ‘So shall they put My name’ and elsewhere it is stated: To put His name there18 — as in this latter passage it denotes in the Temple so also in the former passage it denotes in the Temple. R. Joshiah says: [This deduction] is unnecessary; behold it states: In every place where I cause My name to be remembered I will come unto thee.19 Can it enter your mind that every place is intended?20 But the text must be transposed thus: In every place where I will come unto thee and bless thee will I cause My name to be remembered; and where will I come unto thee and bless thee? In the Temple; there, in the Temple, will I cause My name to be remembered. Another [Baraitha] teaches: ‘On this wise ye shall bless the children of Israel’ — I have here only the children of Israel; whence is it that proselytes, women and enfranchised slaves [are included]? There is a text to state, Ye shall say unto them21 — i.e., to all of them.
"but perhaps that is not so and a substituted name was used,"
No Scripture says anything like this at all, a Rabbi comes along and says, " "but perhaps that is not so," and after that Yahweh's Name is hidden. However it is not that FOOLISH and innocent, as it was on purpose that this was contrived:
Yeremyah 23:26-27, "How long will this be in the heart of the prophets who prophesy lies? Yes, they are prophets of the deceit of their own minds; Who devise; plan and scheme, to cause My people to eforget My Name through their dreams, which they tell every man to his neighbor, just as their fathers have forgotten My Name for Baal; (Lord.)"
The Name YHWH was removed at least 6,828 times and replaced with LORD or GOD. You can tell where it was because ALL the letters are capital where YHWH was. The Masorites added vowel points to the Hebrew manuscripts (not in the "J" writings," (Called J (Y) for it's use of YHWH), but in the next oldest, the "E" writings (for it's use of Elohim). The vowel points replaced Yahweh's Name with Adonal = Lord and Elohim = God(s).It is forbidden by Yahweh to hide His Name by the way. However as we seen in the Talmud, to the Rabbis this is of no effect: "we pay no attention to a Heavenly Voice." Then we come to modern times when this false practice is still used, I have a Bible that says, quote: "this tradition is still used".
Mattithyah 15:2-3, "Why do Your disciples transgress the traditions of the elders? For they do not wash their hands when they eat. But He answered, and said to them: And why do you transgress the Laws of Yahweh by your traditions?"
Talmud - Mas. Yoma 39b
His brethren [that year] the priests forbore to mention the Ineffable Name (Yahweh) in pronouncing the [priestly] blessing.4 Our Rabbis taught: During the last forty years before the destruction of the Temple the lot [‘For the Lord’] did not come up in the right hand; nor did the crimson-coloured strap become white/"
Numbers 6:23-27, "Speak to Aaron and his sons, saying; This is how you are to bless the children of Israyl. Say to them; YAHWEH BLESS YOU AND KEEP YOU. YAHWEH MAKE HIS FACE SHINE UPON YOU AND BE MERCIFUL TO YOU. YAHWEH LIFT UP HIS COUNTENANCE UPON YOU, AND GIVE YOU PEACE. So they will put MY NAME on the children of Israyl, and I will bless them."
This is the Command that the "priests forbore", all supposedly because that "Rabbi" said, "but perhaps that is not so." Note "nor did the crimson-coloured strap become white," this was the sign that thier sins were forgiven. Also the Talmud RECORDS that after they killed Yahshua, from that time until the destruction Bayith Yahweh (Solomon's Temple) the crimson colored strap NEVER turned white again.
Talmud - Mas. Sanhedrin 56a
THE WHOLE DAY [OF THE TRIAL] THE WITNESSES ARE EXAMINED BY MEANS OF A SUBSTITUTE FOR THE DIVINE NAME, THUS, ‘MAY JOSE SMITE JOSE.’1 WHEN THE TRIAL WAS FINISHED, THE ACCUSED WAS NOT EXECUTED ON THIS EVIDENCE, BUT ALL PERSONS WERE REMOVED [FROM COURT], AND THE CHIEF WITNESS WAS TOLD, ‘STATE LITERALLY WHAT YOU HEARD. THEREUPON HE DID SO, [USING THE DIVINE NAME]. THE JUDGES THEN AROSE AND RENT THEIR GARMENTS, WHICH RENT WAS NOT TO BE RESEWN. THE SECOND WITNESS STATED; I TOO HAVE HEARD THUS’ [BUT NOT UTTERING THE DIVINE NAME], AND THE THIRD SAYS: ‘I TOO HEARD THUS’. GEMARA. It has been taught: [The blasphemer is not punished] unless he ‘blesses’ the Name, by the Name2 From the verse, How shall I curse [Ekkob]5 whom God hath not cursed;6 whilst the formal prohibition is contained in the verse, thou shalt not revile God.7 But perhaps it means ‘to pierce,’8 as it is written, [So Jehoiada the priest took a chest,] and bored [wa-yikkob]9 a hole in the lid of it,10 the formal injunction against this being the verses, Ye shall destroy the names of them [idols] out of that place. Ye shall not do so unto the Lord your God?11 — The Name must be ‘blessed’ by the Name, which is absent here. But perhaps the text refers to the putting of two slips of parchment, each bearing the Divine Name, together, and piercing them both? — In that case one Name is pierced after the other.12 But perhaps it prohibits the engraving of the Divine Name on the Point of a knife and piercing therewith [the Divine Name written on a slip of parchment]? — In that case, the point of the knife pierces, not the Divine Name. But perhaps it refers to the pronunciation of the ineffable Name, as it is written, And Moses and Aaron took these men which are expressed [nikkebu]13 by their names;14 the formal prohibition being contained in the verse, Thou shalt fear the Lord thy God?15 — Firstly, the Name must be ‘blessed’ by the Name, which is absent here; and secondly, it is a prohibition in the form of a positive command, which is not deemed to be a prohibition at all.16 An alternative answer is this: The Writ saith, [And the Israelitish woman's son] blasphemed wa-yikkob17 [and cursed],18 proving that blasphemy [nokeb] denotes cursing. But perhaps it teaches that both offences must be perpetrated?19 You cannot think so, because it is written, Bring forth him that hath cursed,20 and not ‘him that hath blasphemed and cursed’, proving that one offence only is alluded to. Our Rabbis taught: [Any man that curseth his God, shall bear his sin.21 It would have been sufficient to say]..."
Talmud - Mas. Sotah 38a
Another [Baraitha] taught: ‘On this wise ye shall bless the children of Israel’ — with the use of the Shem Hameforash.15 You say that it means with the Tetragrammaton; (Yahweh) but perhaps that is not so and a substituted name was used!16 There is a text to say: So shall they put My name17 — My name which is unique to Me. It is possible to think that [the Shem Hameforash was also used] in places outside the Temple; but it is stated here, ‘So shall they put My name’ and elsewhere it is stated: To put His name there18 — as in this latter passage it denotes in the Temple so also in the former passage it denotes in the Temple. R. Joshiah says: [This deduction] is unnecessary; behold it states: In every place where I cause My name to be remembered I will come unto thee.19 Can it enter your mind that every place is intended?20 But the text must be transposed thus: In every place where I will come unto thee and bless thee will I cause My name to be remembered; and where will I come unto thee and bless thee? In the Temple; there, in the Temple, will I cause My name to be remembered. Another [Baraitha] teaches: ‘On this wise ye shall bless the children of Israel’ — I have here only the children of Israel; whence is it that proselytes, women and enfranchised slaves [are included]? There is a text to state, Ye shall say unto them21 — i.e., to all of them.
"but perhaps that is not so and a substituted name was used,"
No Scripture says anything like this at all, a Rabbi comes along and says, " "but perhaps that is not so," and after that Yahweh's Name is hidden. However it is not that FOOLISH and innocent, as it was on purpose that this was contrived:
Yeremyah 23:26-27, "How long will this be in the heart of the prophets who prophesy lies? Yes, they are prophets of the deceit of their own minds; Who devise; plan and scheme, to cause My people to eforget My Name through their dreams, which they tell every man to his neighbor, just as their fathers have forgotten My Name for Baal; (Lord.)"
The Name YHWH was removed at least 6,828 times and replaced with LORD or GOD. You can tell where it was because ALL the letters are capital where YHWH was. The Masorites added vowel points to the Hebrew manuscripts (not in the "J" writings," (Called J (Y) for it's use of YHWH), but in the next oldest, the "E" writings (for it's use of Elohim). The vowel points replaced Yahweh's Name with Adonal = Lord and Elohim = God(s).It is forbidden by Yahweh to hide His Name by the way. However as we seen in the Talmud, to the Rabbis this is of no effect: "we pay no attention to a Heavenly Voice." Then we come to modern times when this false practice is still used, I have a Bible that says, quote: "this tradition is still used".
Mattithyah 15:2-3, "Why do Your disciples transgress the traditions of the elders? For they do not wash their hands when they eat. But He answered, and said to them: And why do you transgress the Laws of Yahweh by your traditions?"
Talmud - Mas. Yoma 39b
His brethren [that year] the priests forbore to mention the Ineffable Name (Yahweh) in pronouncing the [priestly] blessing.4 Our Rabbis taught: During the last forty years before the destruction of the Temple the lot [‘For the Lord’] did not come up in the right hand; nor did the crimson-coloured strap become white/"
Numbers 6:23-27, "Speak to Aaron and his sons, saying; This is how you are to bless the children of Israyl. Say to them; YAHWEH BLESS YOU AND KEEP YOU. YAHWEH MAKE HIS FACE SHINE UPON YOU AND BE MERCIFUL TO YOU. YAHWEH LIFT UP HIS COUNTENANCE UPON YOU, AND GIVE YOU PEACE. So they will put MY NAME on the children of Israyl, and I will bless them."
This is the Command that the "priests forbore", all supposedly because that "Rabbi" said, "but perhaps that is not so." Note "nor did the crimson-coloured strap become white," this was the sign that thier sins were forgiven. Also the Talmud RECORDS that after they killed Yahshua, from that time until the destruction Bayith Yahweh (Solomon's Temple) the crimson colored strap NEVER turned white again.
Talmud - Mas. Sanhedrin 56a
THE WHOLE DAY [OF THE TRIAL] THE WITNESSES ARE EXAMINED BY MEANS OF A SUBSTITUTE FOR THE DIVINE NAME, THUS, ‘MAY JOSE SMITE JOSE.’1 WHEN THE TRIAL WAS FINISHED, THE ACCUSED WAS NOT EXECUTED ON THIS EVIDENCE, BUT ALL PERSONS WERE REMOVED [FROM COURT], AND THE CHIEF WITNESS WAS TOLD, ‘STATE LITERALLY WHAT YOU HEARD. THEREUPON HE DID SO, [USING THE DIVINE NAME]. THE JUDGES THEN AROSE AND RENT THEIR GARMENTS, WHICH RENT WAS NOT TO BE RESEWN. THE SECOND WITNESS STATED; I TOO HAVE HEARD THUS’ [BUT NOT UTTERING THE DIVINE NAME], AND THE THIRD SAYS: ‘I TOO HEARD THUS’. GEMARA. It has been taught: [The blasphemer is not punished] unless he ‘blesses’ the Name, by the Name2 From the verse, How shall I curse [Ekkob]5 whom God hath not cursed;6 whilst the formal prohibition is contained in the verse, thou shalt not revile God.7 But perhaps it means ‘to pierce,’8 as it is written, [So Jehoiada the priest took a chest,] and bored [wa-yikkob]9 a hole in the lid of it,10 the formal injunction against this being the verses, Ye shall destroy the names of them [idols] out of that place. Ye shall not do so unto the Lord your God?11 — The Name must be ‘blessed’ by the Name, which is absent here. But perhaps the text refers to the putting of two slips of parchment, each bearing the Divine Name, together, and piercing them both? — In that case one Name is pierced after the other.12 But perhaps it prohibits the engraving of the Divine Name on the Point of a knife and piercing therewith [the Divine Name written on a slip of parchment]? — In that case, the point of the knife pierces, not the Divine Name. But perhaps it refers to the pronunciation of the ineffable Name, as it is written, And Moses and Aaron took these men which are expressed [nikkebu]13 by their names;14 the formal prohibition being contained in the verse, Thou shalt fear the Lord thy God?15 — Firstly, the Name must be ‘blessed’ by the Name, which is absent here; and secondly, it is a prohibition in the form of a positive command, which is not deemed to be a prohibition at all.16 An alternative answer is this: The Writ saith, [And the Israelitish woman's son] blasphemed wa-yikkob17 [and cursed],18 proving that blasphemy [nokeb] denotes cursing. But perhaps it teaches that both offences must be perpetrated?19 You cannot think so, because it is written, Bring forth him that hath cursed,20 and not ‘him that hath blasphemed and cursed’, proving that one offence only is alluded to. Our Rabbis taught: [Any man that curseth his God, shall bear his sin.21 It would have been sufficient to say]..."
