The verses emphasize that the source of their insubordination was the fear of Elokim
When a fellow human being, with a tzelem Elokim
[endowed with the image of God] just like ours, is murdered and we witness it with our own eyes, how can we let the moment pass without some reaction?
and answers: "Wherever it is written [TEXT NOT REPRODUCIBLE IN ASCII] [va'yomer Elokim
(and G-d said)], those are the ten statements.
If the import of the anthropo-theological doctrine of imago Dei [tselem Elokim
(in Hebrew)] is substantive--that is, if human beings possess some of the capacities of God--Bruegel's paintings are among the best pieces of evidence attainable that testify to the claim that human beings possess a scintilla of the creative capacities of the Creator of the universe.
My obligation to treat others with dignity and respect flowed from both an individual's inherent "Inner Light" and a person's having been created b'tselem Elokim
("in the image of G-d").
El texto masoretico hebreo no reconoce ese nombre y se usa el Tetragamatron YHVH (Yod, Hei, Vav, Hei), el nombre inefable de Dios que, cuando aparece en el texto masoretico, se lee Elokim
, HaShem o Adonai.
Senator Joe Lieberman was there and described Pastor Hagee as an "Ish Elokim
," a man of God.
The Torah speaks about the names of G-d, Elokim
and Havaya and concludes that these two names refer to the same G-d who reveals himself through the name of Elokim
when referring to the development of the natural order of creation and the name, Havaya, encompassing the spiritual, supernatural and miraculous order.
Both believe that "all human beings are created in tselem elokim
, the image of God.
Elu Va-Elu Divre Elokim
Hayyim: Halakhic Pluralism and Theories of Controversy.
The cohesion of personal identity was further weakened by the erasure of the Holocaust past when orphans or child-survivors who had been living under assumed names as non-Jews were brought to Israel and given new names; indicative of the mid-life collapse of assumed or enforced identities is the title story of Rinah Uziel-Blumenthal's Haetsbah shel elokim
(The Finger of God, Tel-Aviv: Krikhah rakhah, 1997), and Tirtsah Dvir's memoir of her invented identities, Zeh lo hashem sheli (This is Not My Name, Tel-Aviv: Kholonot, 1998).
The Jewish portrait of redemption is sketched by Greenberg through exploring the ramifications of the biblical notion of tzelem elokim