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I learned the Arabic version of Echad Mi Yodeya, the refrain of which is allah hu wahid. Upon singing it someone questioned whether or not it was permissible to say that refrain. They consulted Rabbi Yisroel Miller (of Calgary, Alberta) who said that it was not considered either the use of the name of an idol, or a holy name, and was akin to the English word ...


6

Excerpt from this The use of words and names like “Shmuel,” “Yeshaya,” and “Daniel” are permitted, even though two of their letters represent Hashem’s name, since the intended use is for a person’s name, not Hashem’s name. The word “Bethel” can be written, as well as Beth-El in two words. Since it is the name of a city, it does not matter how it ...


2

If the purpose of malchus at the start is to set the frame of reference (as you say), then, well, it's already been set! Perhaps that's why a blessing after another (s'mucha) doesn't need a "start", either. Just my own thoughts.


4

The Gemara in Berachos 49a has a dispute whether or not the beracha in bentching of Hatov Vehameitiv should have malchus in it. The machlokes is expressed as a function of the beracha being Biblical or Rabbinic in nature: פליגי בה אבא יוסי בן דוסתאי ורבנן חד אמר הטוב והמטיב צריכה מלכות וחד אמר אינה צריכה מלכות מאן דאמר צריכה מלכות קסבר דרבנן ומאן דאמר ...


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, ...



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