Burying Religious Articles: Difference between revisions
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==Erasing Hashem's name== | ==Erasing Hashem's name== | ||
#[[Erasing]] Hashem’s name is learned from the juxtaposition of VeAvadtem Et Shemam and Lo TaAsun Ken LaHashem. In general, it’s forbidden to erase even one letter of any of the 7 names of Hashem: Yud Hay Vav Hay, Adonai, Elohah, El, Elokim, Shaddai, Tzivaot. <ref>Shulchan Aruch | #[[Erasing]] Hashem’s name is learned from the juxtaposition of VeAvadtem Et Shemam and Lo TaAsun Ken LaHashem. In general, it’s forbidden to erase even one letter of any of the 7 names of Hashem: Yud Hay Vav Hay, Adonai, Elohah, El, Elokim, Shaddai, Tzivaot. <ref>Shulchan Aruch Y.D. 276:9 </ref> | ||
#Many authorities permit [[erasing]] Torah or names of Hashem in electronic form. <ref>Sh”t Yechave Daat 4:50 | #Many authorities permit [[erasing]] Torah or names of Hashem in electronic or digital form. <ref>Sh”t Yechave Daat 4:50 is lenient because the electronic encryption is illegible but says that it’s preferable to be strict. Sh”t Igrot Moshe YD 1:173 writes that although there's no clear prohibition one shouldn't do it since it appears as erasing Torah.</ref> | ||
#Even though some poskim wrote that one shouldn't write the word "Shalom" completely if it is on a paper or letter that is going to be thrown out, the minhag is be lenient.<ref>The Maharil (Yamim Noraim no. 3) quotes Maharash and Tashbetz who held that it is proper not to write the complete word Shalom in a letter since it is a name of Hashem and the letter is usually thrown out. Rather it should be written as 'שלו. Tosfot Sotah 10a s.v. elah is strict that Shalom shouldn't be erased. The Rama 276:13 codifies this minhag. However, the Rosh (responsa 3:15) held that it is permitted to erase the word “Shalom” and throw out a letter with the word Shalom on it. The Shach YD 276:16 writes that the minhag is to be lenient like the opinion of the Rosh. Mateh Efraim (Elef Lmateh 581:9) writes that the minhag is to be lenient since our Hebrew script or Rashi script aren't considered real writing.</ref> According to everyone, it is permitted to use Shalom in the context of a story or Bracha such as Shalom Ubracha as opposed to being used alone or Shalom Lecha.<ref>Igrot Moshe OC 4:40:3 writes based on the Radvaz (cited by Pitchei Teshuva 276:28) that even though the halacha follows the Rosh nonetheless one should be strict not to write the complete word Shalom in a letter when it is written just Shalom or Shalom Imcha or the like since those imply Hashem, whose name is Shalom, should be with you. However, it is permitted to use Shalom in the context of a bracha as it isn't referring to Hashem such as Shalom Ubracha or Shalom Lcha or Shalom Vkol Hatov. </ref> | #Even though some poskim wrote that one shouldn't write the word "Shalom" completely if it is on a paper or letter that is going to be thrown out, the minhag is be lenient.<ref>The Maharil (Yamim Noraim no. 3) quotes Maharash and Tashbetz who held that it is proper not to write the complete word Shalom in a letter since it is a name of Hashem and the letter is usually thrown out. Rather it should be written as 'שלו. Tosfot Sotah 10a s.v. elah is strict that Shalom shouldn't be erased. The Rama 276:13 codifies this minhag. However, the Rosh (responsa 3:15) held that it is permitted to erase the word “Shalom” and throw out a letter with the word Shalom on it. The Shach YD 276:16 writes that the minhag is to be lenient like the opinion of the Rosh. Mateh Efraim (Elef Lmateh 581:9) writes that the minhag is to be lenient since our Hebrew script or Rashi script aren't considered real writing.</ref> According to everyone, it is permitted to use Shalom in the context of a story or Bracha such as Shalom Ubracha as opposed to being used alone or Shalom Lecha.<ref>Igrot Moshe OC 4:40:3 writes based on the Radvaz (cited by Pitchei Teshuva 276:28) that even though the halacha follows the Rosh nonetheless one should be strict not to write the complete word Shalom in a letter when it is written just Shalom or Shalom Imcha or the like since those imply Hashem, whose name is Shalom, should be with you. However, it is permitted to use Shalom in the context of a bracha as it isn't referring to Hashem such as Shalom Ubracha or Shalom Lcha or Shalom Vkol Hatov. </ref> | ||
#There is a dispute regarding printing a paper with Divrei Torah which was done for temporary use and without intent of making it Kadosh. <ref>Rav Asher Weiss (quoted by Rabbi Aryeh Lebowitz on http://www.yutorah.org/lectures/lecture.cfm/739819/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Assorted_Sheimos_Issues) is lenient because of the expense. Ginzei Hakodesh (p. 249) quotes Rav Elyashiv and Rav Yitzchak Elchanan Spektor (Eyin Yitzchak OC 5) who are lenient based on the Yerushalmi Sotah.</ref> | #There is a dispute regarding printing a paper with Divrei Torah which was done for temporary use and without intent of making it Kadosh. <ref>Rav Asher Weiss (quoted by Rabbi Aryeh Lebowitz on http://www.yutorah.org/lectures/lecture.cfm/739819/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Assorted_Sheimos_Issues) is lenient because of the expense. Ginzei Hakodesh (p. 249) quotes Rav Elyashiv and Rav Yitzchak Elchanan Spektor (Eyin Yitzchak OC 5) who are lenient based on the Yerushalmi Sotah.</ref> | ||
