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 with it (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 are considered proper oaths. 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. He also rules that non-Hebrew sefarim don’t possess sanctity (but one may not actively destroy them).
Therefore, Rabbi Klein notes that one need not worry about discarding a stamp with G-d’s name on it. According to the Shach, the name may even be erased, and according to Rabbi Akiva Eiger, there is no problem because it is not certain that the name will in fact be erased. Nevertheless, Rabbi Klein concludes that to satisfy the stricter view of the Tumim, one should not destroy a stamp bearing the Divine name (even though it was probably only placed there as a marketing tool to increase sales and not for purposes of sanctity).
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The reason we recite a blessing before we eat is due to a kal va’chomer (Berachot 35a). Since we must bless Hashem after we eat and are satiated, surely we must do so before we have eaten and are still hungry. The source for the former rule is Deuteronomy 8:10: “V’achalta v’savota u’veirachta et Hashem Elokecha al ha’aretz hatova asher notan loch – You shall eat and be satisfied and bless Hashem your G-d for the good land that He has given you.”
The Gemara (infra 40b) relates that Benjamin the Shepherd made a sandwich and said, “Brich Rachmona Malka Marei d’hai pita – Blessed be the All Merciful, the master of this bread.” The Gemara assumes he said this blessing after he finished his meal and concludes that he fulfilled his Birkat HaMazon obligation even though he didn’t say the blessing in Hebrew and didn’t use the text of the blessing established by the sages. (The Mishnah [Sotah 32a] states clearly that Birkat HaMazon may be recited in any language.)
The Tur and Mechaber (Orach Chayim 187:1) cite this passage in the Gemara as normative halacha. Shulchan Aruch HaRav (ad loc., sk4), however, adds that one should optimally say the blessing in Hebrew using the text established by the sages.
Both the Aruch Hashulchan (ad loc., sk6) and Mishnah Berurah (ad loc., sk3) note that missing from Benjamin the Shepherd’s blessing is mention of Hashem’s kingship of the world (“melech ha’olam”). They both rule that one may only say Birkat HaMazon in a different language if one mentions Hashem’s reign over the world.
Let us return to Shulchan Aruch HaRav (Orach Chayim 101:5) and his discussion of prayer: “Amei ha’aretz – those who are ignorant – and do not understand the Holy Tongue should pray in the language they understand even in private and even if they can pray in Hebrew. This way, they will be able to properly direct their thoughts whereas if they pray in the Holy Tongue they won’t be able to, and prayer without directing one’s thoughts is of no value.” If this rule applies to prayer, surely it applies to blessings.
We referred earlier to the Gemara (Shevuot 35a) about substitute names of Hashem that may be erased. Let us now enumerate them: HaGadol – the Great; HaGibor – the Mighty; HaNorah – the Revered; HaAdir – the Majestic; HaChazak – the Strong; HaAmitz – the Powerful; HaIzuz – the Potent; Chanun v’Rachum – the Merciful and Gracious; Erech Apayim – the Long Suffering; and Rav Chesed – Abounding in Kindness. (An oath with any of these names is valid, yet these names may be erased.)
Not included in this list is “Hashem – the Name.” Evidently, an oath using “Hashem” would not be valid. This rule, in a sense, is obvious since the very reason we say “Hashem” is to avoid uttering the Divine name in vain. Thus, a blessing recited with “Hashem” would also be invalid. In contrast, a blessing recited with “G-d” – which is the English translation of the Divine name – would be valid as it declares the divinity of G-d.
Nevertheless, as we noted, a person should attempt to learn enough Hebrew so that he is able to recite blessings in Hebrew and understand what he’s saying.
We pray and hope that in the merit of us saying blessings and sanctify Hashem’s name He will bless us with a ktiva v’chatima tova – that He will inscribe and seal us for a good and healthy New Year.