Question: When reciting a berachah in English, does a person fulfill his obligation if he says “Hashem” instead of “L-rd” or “G-d”?
Yosef
Answer: We cited Rabbi Menashe Klein, zt”l (Responsa Mishneh Halachot, Vol. 5:119) who addressed whether G-d’s name possesses sanctity when printed on a stamp or imprinted on a coin. Dependent on the answer to this question is the permissibility of tearing such a stamp, throwing it in the garbage, or even mailing a letter (since someone in the postal office will likely place the postmark directly on Hashem’s name).
The Rambam (Hilchot Shevuot 2:2) rules that substitute names for the Divinity are equivalent to the name itself and an oath taken with any of these names is considered a proper oath. The Mechaber (C.M. 27:1) rules that one receives lashes for cursing a Jew with a substitute name (as if the actual Divine Name were used). The Tumim (Netivot Hamishpat) writes that cursing using the Yiddish name for G-d is forbidden.
The Shach differs. He rules that only Hashem’s name in Hebrew is holy. In other languages, it is not. Rabbi Akiva Eiger reconciles this view with that of the Rambam and Mechaber, arguing that the latter only maintain that a substitute name is good enough for an oath; they both agree, however, that a substitute name can be erased. Rabbi Klein cites the Tashbetz, Ritva, and Ran who all agree that names for Hashem used by gentiles are not sacred. The Radbaz writes clearly that such names may even be erased.
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Rabbi Klein writes that according to all these authorities, then, one need not worry about discarding stamps that have Hashem’s name on them in English. According to the Shach, one may erase such a name without concern as it is not considered holy, and according to Rav Akiva Eiger – who explains that Hashem’s name in a different language is considered a “substitute name” – one still need not worry since it is not certain that the name will actually be erased when discarding the stamp.
Rabbi Klein adds that the Radbaz maintains that Jewish books in a language other than Hebrew bear no sanctity and may be placed in a neglected place. One is, however, prohibited to physically destroy these books (“asur l’abdan b’yadayim”). Accordingly, tearing open an envelope with a stamp that has Hashem’s name on it in English shouldn’t be a problem.
Rabbi Klein writes, though, that we are still left with the Tumim’s stringent view. The Tumim strongly protested discarding letters in the trash that bear Hashem’s name, even in a foreign language. He writes that doing so is forbidden and is actually the root cause of poverty, Heaven forbid.
Rabbi Klein (in another next responsum, vol. 5:120, a continuation of his previous one) seems to conclude that one should make every effort to satisfy the view of Tumim. Therefore, insofar as opening an envelope is concerned, it is best to take care not to tear Hashem’s name, and the person in charge of canceling stamps at the post office (if the process is not automated) should not do so. (Presumably he should ask his superiors to excuse him from this particular assignment. Alternatively, Rabbi Klein means that he should make sure not to destroy the name when doing this job.) If he has no way out, he should know that there is an “ilan gadol lismoch” – there is a great tree upon whom to rely: the numerous authorities who rule leniently.
Rabbi Klein advises consumers not to buy stamps with Hashem’s name on them if there are other stamps available. Nevertheless, he concludes that since Hashem’s name was probably included on the stamps only for the purpose of increasing sales, it was probably added without intent that it be the sanctified name as we know it. Therefore, there is no problem.
(To be continued)