Not Saying Hashem's Name in Vain: Difference between revisions
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==Using Hashem's Name as One is Learning== | ==Using Hashem's Name as One is Learning== | ||
# It is forbidden to recite Hashem's name when one is reading bracha in the while of one's learning a gemara, rambam, or shulchan aruch.<ref>Magen Avraham 215:6, Eliyah Rabba 215:4, Birkei Yosef 215:4, Mishna Brurah 215:14, Yabia Omer 6:38:2, and Olot Yitzchak 2:74. See Sheilat Yavetz 81 who permits. Maharam in Tashbetz Katan 119 says not to say Hashem when reading Hashem's name in the gemara.</ref> | # It is forbidden to recite Hashem's name when one is reading bracha in the while of one's learning a gemara, rambam, or shulchan aruch.<ref>Magen Avraham 215:6, Eliyah Rabba 215:4, Birkei Yosef 215:4, Mishna Brurah 215:14, Yabia Omer 6:38:2, and Olot Yitzchak 2:74. See Sheilat Yavetz 81 who permits. Maharam in Tashbetz Katan 119 says not to say Hashem when reading Hashem's name in the gemara.</ref> | ||
# It is permitted to read Hashem's name as part of a pasuk while learning gemara or midrash.<ref>Chaye Adam 5:2, Mishna Brurah 215:4, Birkei Yosef 215:5, Yabia Omer 6:38:2, and Olot Yitzchak 2:74. Sheilat Yavetz 81 writes that his father admonished him for not saying Hashem's name when learning a pasuk in the gemara. He rejects the suggestion that it is forbidden since the it is forbidden to say a pasuk by heart and so it is better not to say Hashem's name because if that were the case it would be forbidden to say any part of the pasuk. He entertains the idea that the reason the gemara only quotes partial pesukim is in order to avoid the issue of quoting a complete pasuk by heart but he doesn't like that idea based on gittin 6b. Rather since we're concerned about forgetting Torah it is permitted to write it down. If so, it is permitted to read the pesukim and from the gemara.</ref> Ashkenazim have the practice not to say Hashem's name when reading a pasuk in the gemara or when reading a half pasuk.<ref> Aruch Hashulchan 215:2 writes that it is proper not to say Hashem's name when explaining pesukim as one is learning. The Dirshu (Mishna Brurah 215:16) quotes the Steipler (Karyana Digarta 1:132) who recommended saying Hashem when learning gemara or a half pasuk. They also cite Rav Elyashiv (Shiurei Brachot p. 634) saying that the minhag is not to say Hashem's name (Adonay) when learning gemara out of extra respect but it is say the other names of Hashem such as Elokim. Such was the practice of Rav Elyashiv.</ref> Sephardim have the practice to say Hashem's name as part of a pasuk while learning gemara.<Ref>Birkei Yosef 215:5, Yabia Omer OC 3:14. Olot Yitzchak 2:74 writes that this is also the Yemenite practice. Yabia Omer explicitly writes that it is permitted and one shouldn't be strict not to say it. Or Letzion 2:14:34 writes that it is permitted to say Hashem's name as part of a pasuk in the gemara as long as the part of the pasuk is meaningful in it of itself such as a phrase but not just two words out of context.</ref> | # It is permitted to read Hashem's name as part of a pasuk while learning gemara or midrash.<ref>Chaye Adam 5:2, Mishna Brurah 215:4, Birkei Yosef 215:5, Yabia Omer 6:38:2, and Olot Yitzchak 2:74. Sheilat Yavetz 81 writes that his father admonished him for not saying Hashem's name when learning a pasuk in the gemara. He rejects the suggestion that it is forbidden since the it is forbidden to say a pasuk by heart and so it is better not to say Hashem's name because if that were the case it would be forbidden to say any part of the pasuk. He entertains the idea that the reason the gemara only quotes partial pesukim is in order to avoid the issue of quoting a complete pasuk by heart but he doesn't like that idea based on gittin 6b. Rather since we're concerned about forgetting Torah it is permitted to write it down. If so, it is permitted to read the pesukim and from the gemara.</ref> Ashkenazim have the practice not to say Hashem's name when reading a pasuk in the gemara or when reading a half pasuk.<ref> Aruch Hashulchan 215:2 writes that it is proper not to say Hashem's name when explaining pesukim as one is learning. The Dirshu (Mishna Brurah 215:16) quotes the Steipler (Karyana Digarta 1:132) who recommended saying Hashem when learning gemara or a half pasuk. They also cite Rav Elyashiv (Shiurei Brachot p. 634) saying that the minhag is not to say Hashem's name (Adonay) when learning gemara out of extra respect but it is say the other names of Hashem such as Elokim. Such was the practice of Rav Elyashiv.</ref> Sephardim have the practice to say Hashem's name as part of a pasuk while learning gemara.<Ref>Birkei Yosef 215:5, Yabia Omer OC 3:14. Olot Yitzchak 2:74 writes that this is also the Yemenite practice. Yabia Omer explicitly writes that it is permitted and one shouldn't be strict not to say it. Orchot Maran v. 2 p. 845 writes that Rav Ovadia Yosef's practice was to mention Hashem's name when learning or giving a shiur. Or Letzion 2:14:34 writes that it is permitted to say Hashem's name as part of a pasuk in the gemara as long as the part of the pasuk is meaningful in it of itself such as a phrase but not just two words out of context.</ref> | ||
# It is permitted to correct a Baal Koreh in the pronunciation of Hashem's name so that the Baal Koreh can repeat it and it isn't considered Hashem's name in vain.<ref>Olot Yitzchak 2:74</ref> | # It is permitted to correct a Baal Koreh in the pronunciation of Hashem's name so that the Baal Koreh can repeat it and it isn't considered Hashem's name in vain.<ref>Olot Yitzchak 2:74</ref> | ||
==Using Hashem's Name for Zemirot== | ==Using Hashem's Name for Zemirot== | ||
# It is permitted to say Hashem's name when singing Zemirot.<ref>Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 53) held that it is permitted to say Hashem’s name in Shabbos zemirot but if Hashem’s name is repeated the real name should only be said the first time. Olot Yitzchak 2:74 concludes that it is permitted to say Hashem's name as one is singing Zemirot if one does so in a respectful manner with fear of heaven.</ref> Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. <ref>Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160) </ref> | # It is permitted to say Hashem's name when singing Zemirot.<ref>Rav Moshe Feinstein (quoted by Rabbi Tendler in Moreshet Moshe v. 2 p. 53) held that it is permitted to say Hashem’s name in Shabbos zemirot but if Hashem’s name is repeated the real name should only be said the first time. Olot Yitzchak 2:74 concludes that it is permitted to say Hashem's name as one is singing Zemirot if one does so in a respectful manner with fear of heaven.</ref> Some have the practice not to say Hashem's real name when singing zemiros and simply say Hashem. <ref>Rav Moshe Soloveitchik (cited in Nefesh Harav pg. 160) </ref> | ||
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* To answer all of these questions, some say that we don’t follow the Shlah at all and in fact we accept the Rishonim because there’s no concern a person will die in a short period of time. Additionally, some say that we don’t follow the entire gemara Nedarim since the Rambam and others don’t quote in their works. One reason suggested by the Chida (Petach Eynayim Yoma 39a) is that in the Torat Kohanim it seems that Rabbi Yehuda denied the entire concept and we always follow Rabbi Yehuda when he disagrees with Rabbi Shimon (Eruvin 54b). | * To answer all of these questions, some say that we don’t follow the Shlah at all and in fact we accept the Rishonim because there’s no concern a person will die in a short period of time. Additionally, some say that we don’t follow the entire gemara Nedarim since the Rambam and others don’t quote in their works. One reason suggested by the Chida (Petach Eynayim Yoma 39a) is that in the Torat Kohanim it seems that Rabbi Yehuda denied the entire concept and we always follow Rabbi Yehuda when he disagrees with Rabbi Shimon (Eruvin 54b). | ||
Lastly, there are some who try to hold onto this opinion of the Shlah and answer the questions with particular answers. | Lastly, there are some who try to hold onto this opinion of the Shlah and answer the questions with particular answers. | ||
# Daf Al Hadaf Nedarim 10b quotes Rav Zelig Rueven Bengis 1:10 who answered that bracha levatala is only rabbinic and so chazal weren’t concerned about a person dying in the middle of a bracha but saying Hashem’s name in vain is | # Daf Al Hadaf Nedarim 10b quotes Rav Zelig Rueven Bengis 1:10 who answered that bracha levatala is only rabbinic and so chazal weren’t concerned about a person dying in the middle of a bracha but saying Hashem’s name in vain is biblical. | ||
# The Daf Al Hadaf Nedarim 10b quotes the Belzer Rebbe who answered that since greeting someone grants a person long life there’s no concern he’ll die as he’s greeting someone. | # The Daf Al Hadaf Nedarim 10b quotes the Belzer Rebbe who answered that since greeting someone grants a person long life there’s no concern he’ll die as he’s greeting someone. | ||
# Boaz was allowed to start with Hashem Imachem since this concern is only rabbinic as the Ritva Yoma 39a writes and it wasn’t introduced until after Boaz. This is suggested by the Chida. | # Boaz was allowed to start with Hashem Imachem since this concern is only rabbinic as the Ritva Yoma 39a writes and it wasn’t introduced until after Boaz. This is suggested by the Chida. | ||
# Dovid was allowed to start with LHashem since that was a praise of Hashem and was meaningful even if he stopped in the middle. This is the answer of the Magen Avraham in Zayit Raanan on the beginning of Vayikra. | # Dovid was allowed to start with LHashem since that was a praise of Hashem and was meaningful even if he stopped in the middle. This is the answer of the Magen Avraham in Zayit Raanan on the beginning of Vayikra. | ||
* Another reason to not start with Hashem’s name which isn’t either the rishonim’s reason or that of the Shlah but that of the Zohar Yitro 87. The Zohar says that we aren’t entitled to use Hashem’s name until we started to express some words of Torah or davening first. That is the reason that the Torah didn’t begin with Hashem’s name and only mentioned it after 2 words. The Chida is concerned for this reason. </ref> | * Another reason to not start with Hashem’s name which isn’t either the rishonim’s reason or that of the Shlah but that of the Zohar Yitro 87. The Zohar says that we aren’t entitled to use Hashem’s name until we started to express some words of Torah or davening first. That is the reason that the Torah didn’t begin with Hashem’s name and only mentioned it after 2 words. The Chida is concerned for this reason. </ref> | ||
==Changing the Pronunciation of Hashem's Name== | |||
# It isn't respectful to say Adoshem to avoid using Hashem's name.<ref>Yechava Daat 3:13 quoting Yosef Ometz 349 and Taz 621:2</ref> | # It isn't respectful to say Adoshem to avoid using Hashem's name.<ref>Yechava Daat 3:13 quoting Yosef Ometz 349 and Taz 621:2</ref> | ||
# Some say that one shouldn't say Elokim rather one should say Elohim since Elokim might be an inappropriate change from Hashem's name.<ref>Olot Yitzchak 2:74</ref> | # Some say that one shouldn't say Elokim rather one should say Elohim since Elokim might be an inappropriate change from Hashem's name.<ref>Olot Yitzchak 2:74</ref> | ||
# Some say that saying Yud Key Vav Key is a disgrace to Hashem's name, however, most disagree.<ref>Yabia Omer OC 9:12 cites Or Peni Yehoshua 5 who thinks that saying Yud Key Vav Key is a disagrace to Hashem's name since it is an alteration to the name. However, he writes that the poskim aren't concerned for his opinion as is evident from the Od Yosef Chay Vayechi n. 26.</ref> See the [[Leshem_Yichud#Reciting_Hashem.27s_Name]] page for more details. | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Yoreh Deah]] | [[Category:Yoreh Deah]] | ||
