I’m reading “In the Beginning: A Short History of the Hebrew Language
” by Joel Hoffman, and it’s a really fascinating book. What of the things that it’s really made me think about are the many stories that there is a letter, traditionally the four-pronged shin, that is missing from the Torah. The idea is that when the moshiach comes, the final letter will be added and the Torah will become new again. I always loved this story, because it leaves open the open not only that we can interpret the Torah, but that we should and must, and if it’s going to change — there’s never one “right” interpretation.
The book brought to my consciousness something rather obvious, but that I’d never really thought about. Since the Torah was written without any vowels — are we REALLY sure we’re getting it right? There certainly aren’t any recordings from 3,000 years ago. And as the book has illuminated for me how the modern Torah came to be, it opens all kinds of fascinating possibilities.
One of the things that keeps going through my mind is that written in Hebrew, without vowels, HaShem (the name) and HaSham (the there) look identical. Come to think of it — the same is true in English. HShm and HShm look exactly alike. Based on the context you can decide which I would mean. HaSham isn’t a known name of the Divine in a Jewish context that I know of, but I’ve come to believe that it’s a lost name, and here’s why.
HaMakom (the place) is a well known name of the Divine. I believe it comes from the what Jacob says the the night becomes Israel. “And Jacob awaked out of his sleep, and he said: ‘Surely the YHVH is in this place (makom); and I knew it not.” (Genesis 28:16 - JPS 1917). There’s a great book by Rabbi Lawrence Kushner, God Was in This Place and I, I Did Not Know
, that really digs into this story and its meanings, which I highly recommend.
עקב משנתו ויאמר אכן יש יהוה במקום הזה ואנכי לא ידעתי
This line from Genesis, talks about the “thereness” of the Divine. The Shekhniah when you feel her presence. This is why I’ve started to think of HaSham as a Divine name. It’s speaks of the presence of the Divine in all things. It’s speaks of the immanence. It speaks of the thereness. The Divine is not just a transcendent, incomprehensible thing as when considering the Ayn Sof, but also something we can see, feel, touch, taste, hear, and experience every day and in everything.
Imagine what happens to the idea of the common phrase, “Baruch HaShem” when you turn it into “Baruch HaSham.” Now you are not blessing an ineffable name, but the presence of the Divine. Think about how the meaning of “BeEzrat Hashem,” with the help of the Name, when you turn it into “BeEzrat Hasham.”
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