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19

http://www.ou.org/torah/tt/5766/miketz66/specialfeatures.htm Rambam (Sh'vuos 12:9) rules that one who uses Hashem's Name in a meaningless oath or a an unwarranted blessing violates the Torah prohibition to use His Name in vain. One who utters His Name without a purpose transgresses the lower level, Torah commandment to fear His Name (ibid.:11).In ...


13

Two possibilities I can think of: The E-ink is not permanent stuff (it disappears as soon as the power is cut, for example). So it might be akin to writing Hashem's name in fruit juice or something similar. In the laws of Shabbos, that is not considered true "writing" (though it's still forbidden Rabbinically - see Shulchan Aruch, Orach Chaim 340:4 and ...


12

י and ה by themselves do form a Divine name, used in several places in the Bible (e.g., Ex. 17:16). All of the laws about not erasing a name of G-d apply to it as well (Shulchan Aruch, Yoreh De'ah 276:10). As for י and ו, we do find those used as a representation of G-d's name in personal names like יוחנן (Yochanan/Johanan, "G-d is kind") and יוכבד ...


11

In order to answer your question we need to define the scope of the prohibition on erasing G-d's name. It's based on Deuteronomy 12:3-4 וְאִבַּדְתֶּם אֶת־שְׁמָ֔ם, "and you shall destroy [the idols'] names", 'לֹֽא־תַעֲשוּן כֵּ֔ן לַה, "you shall not do the same to G-d". The extent of the prohibition is discussed in commentators to Shulchan Aruch and Tur 276:9, ...


11

I recall having learned in the beginning of the Kitzur Shulchan Aruch that one may not recite God's name in any language when not needed. I suppose the spelling of G-d is an extension of the same idea to writing. In general. I have a problem with this approach. It seems to me that the term "god" is no different than "Hashem". In fact spelled with a ...


11

When I was at KBY, I asked the campus Posek this question, and he said that it's OK, because the bentcher is protected by at least two layers of covering ("kli betoch kli"). He added that it may even be OK in a pants pocket without the wallet, since the fabric of the pocket and the fabric of the pants could constitute two layers.


11

The Talmud (in Masekhet Shabbat 120b) directly discusses this issue: דתניא: הרי שהיה שם כתוב לו על בשרו - הרי זה לא ירחוץ ולא יסוך ולא יעמוד במקום הטינופת. נזדמנה לו טבילה של מצוה - כורך עליה גמי ויורד וטובל. רבי יוסי אומר: לעולם יורד וטובל כדרכו, ובלבד שלא ישפשף As it was taught in a baraita: If one had a sacred name of God written on his skin he ...


11

UPDATE: Shalom pointed to the article "Medical and Cosmetic Tattooing" by J. David Bleich (Tradition 42:4), in which a pseudo-Kabbalist directed a woman to get a tattoo containing the Divine Name. The question of removing it was brought to Sephardic Chief Rabbi Eliyahu Bakshi-Doron and printed in Or ha-Torah Shevat 5762. R. Bleich's summarizes R. ...


11

Judaism 101 writes, Judaism does not prohibit writing the Name of God per se; it prohibits only erasing or defacing a Name of God. However, observant Jews avoid writing any Name of God casually because of the risk that the written Name might later be defaced, obliterated or destroyed accidentally or by one who does not know better. The ...


10

The Shach (Yoreh De'ah 179:11) ruled that "God" spelled in a foreign language does NOT have the status of a "shem" and thus may be erased, lehatkhila. For more information, you can read this article: http://www.shamash.org/lists/scj-faq/HTML/faq/11-03-01.html


10

Orach Chaim 91:3 - The Beis Yosef says that Yesh Omrim that you are not allowed to say Hashem's name with your head uncovered.


10

The ultimate source is Shabbos 10b, citing Judg. 6:24, ויקרא לו ה' שלום. For certain purposes it is indeed treated like a bona fide name of Hashem; thus, the Gemara there says (and this is cited as halachah in Shulchan Aruch, Orach Chaim 84:1)) that one may not greet another in the bathhouse with the word "Shalom," just as one may not recite blessings or ...


10

Rav Zilberstein writes in Veha'arev Na (page 441), that sheimos written in Braille require placement in sheimos, as they are read by a wide audience of blind people. Challenge: May divrei Torah written in braille be thrown in the garbage, or do they require genizah like divrei Torah written in normal script? Solution: Since braille is a written ...


9

In the Torah we see the word Elokim used for both Hashem and other nations Gods (Elohim Acheirim). That proves that a word can have two meanings, and you still may use it. In addition the name Gad does not sound like God at all.


9

Yalkut Yosef vol. 3 pg 548-549: הלומד בש''ס ובמדרשי חז''ל, ופוגע בפסוקים שיש בהם אזכרות שם שמים, יש לו לקראם כקריאתן בתנ''ך בהזכרת שם שמים, ואין להחמיר בזה ולכנות ולבטאת ''אלוקים'' בקו''ף ולא בה''א, או לומר ''אדושם'', או ''המוני'', שהואיל ומדינא שרי, המחמיר יוצא שכרו בהפסדו, דהוי כמכנה שם כלפי מעלה. אולם אזכרות שבמטבע ברכות המובאים בש''ס ובמדרשי חז''ל ...


9

In this week's Torah portion, both Par'oh (in Exodus 10:16) and his servants (in Exodus 10:7) use God's name explicitly. I don't think this proves it is permissible, but it does seem to imply that it's ok. Additionally, gentiles use God's name in Joshua 2:9, Joshua 9:9, Samuel I 6:8 and Samuel II 24:23 to give some examples that are Post-Sinai.


8

Homiletically: When you have two Yudin (or in Polish Jewish pronunciation, "Yidin" - also means "Jews") who get together on an equal level, neither of them putting themselves higher than the other, then you have Hashem's presence there. (The "Holy Jew" of Pshischa, cited in R' S.Y. Zevin's Sippurei Chassidim to Num. 14:20)


8

Sepher Shorshei HaShemot by Rabbi Moshe Zecuto is an exhaustive listing of divine names. It is an alphabetical index. Each entry lists the source of the name as well as its usage.


8

There some times where (according to kabala or something) one should have a certain vowelization of the name in mind (while still saying "Adonay" of course). You'll sometimes see the name with four tzeres or with four sh'vas or the like then. I know nothing more about this than I've just written. Otherwise, the vowelization seems to be to point to its ...


8

The 3rd commandment is not to take a pointless oath in G-d's name (e.g. swearing that a table is a table, and other pointless oaths, see ch 1) as is codified by Rambam (Hilchos Shvuos) and Sefer HaChinuch(30). By swearing pointlessly invoking the name of G-d, one trivializes G-d's significance as the singular force in the Universe. Rambam (Hilchos Berachos ...


7

In one of the Ba'al HaTurim's comments (available with English translation and commentary by Artscroll), he lists all of the names of Hashem. As Alex writes in the comment, it is in the short commentary on Numbers 11:16, in parashat Behaalotecha. It is viewable here, starting two lines from the bottom.


7

A digital representation of Hashem's name, whether it is His unique name or others, does not constitute writing. Consequently there is no issue of erasing it. There is no prohibition against bringing a digital representation of Hashem's name into a bathroom per se, but to have it displayed visual would not be respectable (similarly to the way we do not ...


7

The rule is to always say it unless it is a hefsek. The two common cases of hefsek are: in a place that one cannot answer when a person is being yotzai with the mevarech That is why most people say it by the morning brachos... either because they've already said it, or because they want to make their own. By shemoneh esrei the idea is that people ...


7

I asked a Posek from YU and he said it shouldn't be a problem to read seforim on an E-reader. He didn't explain why, but these are two reasons that one can perhaps be meikel: Its not really a written text. Since its just particles floating in some sort of liquid, one can make an argument that it is not a real written word. Even though the text doesn't need ...


7

R. Schneur Zalman of Liadi (in Tanya, Shaar Hayichud Vehaemunah ch. 4) explains that the name Elokim "shields" the name Havayah, and makes it possible for finite and (seemingly) independent creatures to exist in the first place. Thus, Elokim represents (and is the source of) the tzimtzum, the "contraction" of Divine energy that made "room" for the various ...


7

The Mishna Berurah in siman 25 s"k 27 says that when putting on the Tefilah Shel Rosh, one should be careful that his head is covered before making the beracha. He gives the source as the Pri Megadim.


7

The Talmud discusses Genizoth. I don't recall off-hand the context, but I remember learning a Gemara that said students of great sages in the Tannaic era, when writing Torah SheBe'Al Peh was prohibited, would take notes that they would later commit to memory before placing in Genizah. In addition (or in contrast, perhaps), if a scribe made an uncorrectable ...


7

Rashi himself asks and answers this question! On 32:9, he writes that his purpose is to provide a direct quote of Hashem for the sake of his argument/plea: ואלהי אבי יצחק: ולהלן הוא אומר (לא מב) ופחד יצחק, ועוד מהו שחזר והזכיר שם המיוחד, היה לו לכתוב האומר אלי שוב לארצך וגו'. אלא כך אמר יעקב לפני הקב"ה שתי הבטחות הבטחתני אחת בצאתי מבית אבי מבאר שבע, ...


6

Two yuds is not a Name of Hashem. It is just an abbreviation or "placeholder."



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