G‑d Has Many Titles

“G‑d” is a relatively new European word of Proto-Germanic origin. In Hebrew, quite a few titles are used, each with a different meaning according to the circumstance.

Since we are not permitted to erase or destroy a title of G‑d,1 we’ll write the titles below with hyphens between the letters. Note that we don’t pronounce these titles out loud without good reason to do so (for example, when praying or saying a blessing before or after eating).

Even to say, “Oh my G‑d!” flippantly is considered disrespectful and highly discouraged.2

As with most topics, there’s plenty of discussion concerning what these titles refer to. We’ll provide some of the more common interpretations here.

Seven Names

First, here are the seven names that we are not allowed to erase:

YHVH (י–ה–ו–ה): This is the only title that is referred to as G‑d’s name, and not simply a descriptive title.

It is only pronounced in the Temple in the priestly blessing, or by the High Priest when he enters the Holy of Holies. Since the Temple is not currently under operation in Jerusalem, we never pronounce it today. Instead, we substitute the name A-do-nai.

This is in keeping with G‑d’s instructions to Moses. When G‑d eventually told Moses to tell the Israelites this name of His, He concluded, “This is My name forever, and this is how I will be mentioned for all generations.”

The Hebrew word for “forever” is written in such a way that it can also be read “to conceal.” Accordingly, the words can be read, “This name of mine is to be concealed.” How do we conceal it? By substituting another name when reading it aloud.

Although, as stated, it is a name and not a description, it still contains meaning. It is a conjunction of the verb “to be,” combining the present participle and the imperfect form. Practically speaking, that means it combines the present with past and future. G‑d is unchanging, atemporal—beyond time.3

Alternatively, it is a causative verb, meaning, “He who causes being.”4

E-lo-him: This title refers to G‑d as He is mighty and powerful, capable of achieving anything anywhere.5 It is the first title that appears in the Five Books of Moses, and it doesn’t apply only to G‑d. Angels, when empowered to act as divine agents, are also sometimes given this title.

Another meaning is that G‑d is the supreme G‑d. It is also used for human beings when they act as judges.

This title accepts possessive suffixes, meaning that you can say:

my G‑d: E-lo-hai

our G‑d: E-lo-hai-nu

your G‑d: E-lo-heh-cha

their G‑d: E-lo-hai-hem

…and so on with other possessive forms.

A-don-ai: “Adon” means “master,” so this title speaks of G‑d as master of the universe and of all His creatures.

Sha-da’i: Various explanations have been given to this title. One is that it refers to G‑d as He controls and manipulates the natural world.

E-l: This refers to G‑d as He is kind and caring to His creatures. It also means that G‑d is a superior power. Again, it is used in reference to human beings, as well, as in “He took the strong men (ellim) of the land.”6 It accepts the possessive suffix for first person singular: “E-li” for “my G‑d.”

Eh-he-yeh: When Moses asked G‑d for His name so He could tell the Israelites who had spoken with him, G‑d answered, “Eh-he-yeh asher Eh-he-yeh,”7 which means “I will be who I will be,” or “I am who I am.” This is taken to mean that all these titles simply refer to G‑d’s modalities, while He Himself is beyond any title.

Another interpretation, which fits in the context of the narrative: “I am with you in your distress, and I will always be with you at all times of distress.”8

This title is also considered a sacred title that cannot be erased. It refers to G‑d as He is beyond all things.

Tze-va-ot: This title was introduced by Chana, mother of Samuel. It always appears together with another title.

Other Common Titles

Other titles used for G‑d in Hebrew include:

Shalom: Peace. Peace is a name of G‑d. In the Book of Judges, Gideon builds an altar and dedicates it to "YHVH Shalom."9 That doesn't mean, "The G‑d of peace," it means "G‑d who is Peace."10

Since we don't mention any names used for G‑d in unclean places, such as a lavatory, the rabbis of the Talmud taught that if you meet someone in such a place, you should not greet him with the common greeting, "Shalom Aleichem!" (which means, "Peace be upon you!").11

What about if your friend's name is Shalom? Can you say, "Watch your foot, Shalom!" in the men's room, or is that also not okay?

The question has been asked, and the consensus is that since you're speaking to your friend and not to G‑d, you're okay.12

Harachaman: The Merciful, or Compassionate. In Aramaic this is Rachmana.

Hakadosh Baruch Hu: The Holy One, blessed be He. In Aramaic this is Kudesha Berich Hu.

Shechinah: When G‑d’s presence is felt in a place, we say “the Shechinah is here.” See “Who Is the Shechinah and What Does She Want From My Life?”

Hamakom: Literally “the place.” Our sages explain that “He is the place of the world but the world is not His place.”13 Meaning: He is not another being within the world. Rather, the world exists within Him.

Ein Sof Infinite. Commonly used as a reference to G‑d mostly by Kabbalists and Chassidic Masters, but also in some philosophical works of the late Spanish period. Ohr Ein Sof translates as "Infinite Light" and is also used, although, beginning with R. Schneur Zalman of Liadi, it became to be understood as "the light of the Infinite," since G‑d Himself cannot be described even by such an elusive abstraction as infinite light. See “Is G‑d an It, an I, or Nothing?”

Atik Yomin Ancient of Days. Taken from a verse in Daniel,14 this term is commonly used by Kabbalists when discussing G‑d as He is both entirely removed from all things while at the same time at the core-essence of them all. The teachings of the Baal Shem Tov are said to have come from the essence of Atik Yomim. Also known as "the beginning that cannot be known."

Ribono Shel Olam: Master of the World. Does not require appointments. Common in prayer, both formal and informal. A frustrated Jewish mother may look up to the heavens and exclaim, "Ribono Shel Olam! I did my part! Now, please, take care of this kid."

Hashem: This simply means “the name.” It’s not an actual title, just a placeholder. As such, it can be erased.

In the Vernacular

Yiddish-speaking Jews commonly refer to G‑d in several ways. In addition to using Hebrew terms, and the word “G-tt,” which means “G‑d,” they also use several other terms. Here are two:

Oybershter (or Aybishter): The One above.

Bashefer: Creator

Among Ladino-speaking Sephardim, G‑d is referred to as Di-os. and Arabic-speaking Jews simply say Al-lah.