Question: I am the gabbai in a large synagogue. Many people bring Divrei Torah handouts to distribute. As such, I am faced with disposing of the constantly growing accumulation of sheimot. How do I deal with these papers that include the names of Hashem in many substitute forms, mostly in English?
No name please
Via e-mail
Answer: I assume that you have discussed this with your rabbi, who surely sees great value in these Divrei Torah as beneficial to the spiritual growth of the congregants, thus leaving you with the task of dealing with this problem. You are not the first to be faced with it. Indeed, this past week was the yahrzeit of my late uncle HaRav Sholom Klass, zt”l, founding editor and publisher of The Jewish Press, who discussed this question at length; we will quote from him and others in our discussion. But first let us cite the basic halacha in this matter.
The Mechaber (Yoreh De’ah 276:9-10) states: “It is forbidden to erase even one letter of the seven [Holy] Names that are never to be erased. And one may not erase one of the letters that follow them [which are used in their conjugation], for example the final Chaf of “Elo–kecha” and the Chaf and final Mem of “Elo–keichem.” And these are the seven [Holy] Names: The Name of Hava’y–ah, the Name of Adnut, Kel, Elo–kah, Elo–kim, Sha–kay, Tzeva–kot, and some include also Ek’y–eh Asher Ek’y–eh. If one wrote Kel from Elo–kim, Kah from the [Divine] Name [of Havay–ah], or he wrote the Name Kah, they are not to be erased. However, as regards Shin Daled [without the Yud] of Sha–kay or Tzadi Bet of Tzeva–kot, they may be erased.”
Rema (ad loc.) notes: “The same applies if one wrote Alef Daled of Adnut or Alef Hei of Ek’y–eh. There are those who are stringent in this matter. However as regards the Name comprised of two Yuds joined together, [it] may be erased if the need arises.”
The above halachot are mentioned in the context of Hilchot Sefer Torah, basically as they apply to the writing or repairing of Sifrei Kodesh. Yet, as we will see, these are the basic halachot as regards any writing of one of the Divine Names. Now, your question relates to whether one may write out the Name in English (or for that matter any language other than Hebrew), or must one write instead “G-d” with one letter missing so the name is not actually complete? Or even then, because the intent of the writer is for sanctified purposes, does doing so in the common vernacular with one letter omitted still constitute a problem?
Indeed, my uncle Rabbi Klass, zt”l, was one of the earliest to popularize that style – writing the Holy Name as “G-d” or, where applicable, as “L-rd,” in The Jewish Press from its very inception (in the winter of 1960/5720). Thus, let us cite from his sefer Responsa of Modern Judaism II, where he discussed this matter in detail in two related responses relating to the various Names as written in Hebrew. From there we will extrapolate as to what is applicable when one writes in English.
We first quote one of them (ibid., p. 535):
“Usually, if the name G-d is written in English, it is not considered holy and may be discarded [what is meant here is that the majority of such usage is found in secular, non-Jewish writing]. Only if written in Hebrew is it not permitted to be discarded.
“The Mishna in Sotah (38) states the following: In the Beth HaMikdash, the name of G-d was pronounced as it is written, ‘Jeho-a’ [Yud Keh Vav Keh], but throughout the land it was pronounced (as we do today) beginning with ‘A-do–.’
“The Gemara (Yoma 39b) deals with this subject by saying that when Shimon HaTzaddik died, his brother kohanim refused to say the Shem HaMeforash (Holy Name) even in the Beth HaMikdash.
“The Gemara (Menachos 109b) explains that after the death of Shimon HaTzaddik, the Kohanim began to fight and jealousy arose. Tosafot (Sotah 38a) explain further that the Shechina (Holy Spirit) departed from the Beth HaMikdash and therefore the Kohanim weren’t allowed to use the Holy Name.
“The Rambam (Hilchos Tefillah 14:10) explains that they stopped using the Holy Name so that disrespectful and unruly people would not learn it.
“The Maharsha (Kiddushin 71a) considers G-d’s name, Ado–shem [or the more popular Hashem], as pertaining to Middas HaDin, the attribute of judgment, which is applicable to this world, while the name Jeho–a is Middas HaRachamim, the attribute of mercy, which pertains to the World to Come. Only in the next world, which is all good and compassionate, will we be able to pronounce His Name the way it is written.
“The Gemara (Kiddushin 71a) narrates: ‘G-d says, “I am not pronounced as I am written. I am spelled Yud Keh… and I am pronounced A-do– (Alef Daled…).”’
“Our Rabbis taught: At first G-d’s 12-letter name used to be entrusted to all the people. When unruly men increased, it was confided to the pious of the priesthood and they swallowed it [i.e., pronounced it indistinctly] during their chanting.
“Rabbi Judah said in Rab’s name: ‘The 42-letter name of G-d is entrusted only to him who is pious, meek, middle-aged, free of bad temper, sober, and not insistent on his rights…’ [Rashi ad loc. s.v. ‘v’eino ma’amid al midotav’, explains that the concern is that one who lacks the latter attribute might use that name to exact retribution against an adversary.]
“The Midrash Rabbah explains that the Holy Name of 12 letters represents the letters Alef, Daled, Nun, Yud, Keh, Vav, Yud, Keh, Alef, Keh, Yud, Keh – a total of 12 letters. The Holy Name of 42 letters is achieved by spelling out each letter of the above words (such as the four letters of Alef), which then total 42.
“The Gemara (Soferim 4:1) and the Jerusalem Talmud (Rosh Hashanah) itemize seven names of G-d which must not be erased (or thrown away). The Midrash (Bamidbar Rabbah 14) counts and itemizes 70 names pertaining to G-d that must be treated with respect.
“Our Geonim and Poskim now go into the various versions of the name of G-d, and the halacha is as follows:
“The Shach (Yoreh De’ah 179:11) says: ‘The name of G-d is holy only in Hebrew, but in a secular language it is not considered as the true name of G-d, and you are allowed to erase the name if it appears in secular languages such as Polish, Russian, etc.’ However, the Shach continues, ‘I say that to begin with – lechat’chila – we should be careful as much as possible, but when it can’t be helped, it can’t be helped.’
“The Beth Yosef (Tur, Yoreh De’ah 276) quotes the Rashbatz that if one wrote the name of G-d without having the intention of holiness, then it isn’t holy and one may erase it.
“The Beth Lechem Yehuda (Yoreh De’ah 276:10) agrees with this view, especially if it’s in a secular language, such as English, but if it’s intended for a holy purpose then we aren’t allowed to erase it (or discard it). But coins, [or currency] which bear the name of G-d, are not intended for a holy purpose; therefore, we are permitted to discard them.
“The Noda B’Yehuda (Responsa Tanina, Yoreh De’ah 181) was upset with people who inscribed the name of G-d on the holy ark and said that we should avoid the use of the Holy Name anywhere.
“The Pitchei Teshuva (Yoreh De’ah 276:13) also opposed the custom of engraving the name of G-d on candelabras.
“The Aruch HaShulchan (Yoreh De’ah 276:24) quotes the Rema and other Poskim who claim that the name of G-d that appears in our siddurim in the form of two letters yud may be erased if necessary, for the real name is spelled with four letters. He also quotes the Tashbatz, stating that if the name is used in different languages, it is not considered the true name of G-d, and if necessary, it may be erased. ‘However,’ he concludes, ‘even in another language we must be very careful, and warn women and laymen who spell out the name of G-d, that though it may not be holy, it is still prohibited. Because if we discard it or throw it into a trash basket, it will put the Holy Name to shame; therefore, many great people prohibit writing out G-d’s name in full.’
“The Aruch HaShulchan (Choshen Mishpat 27:3) continues as follows: ‘Many great people have complained about the custom of writing letters using the name of G-d, regardless of whether written in Hebrew or in a foreign language, because these letters are discarded and G-d’s name is put to shame, causing poverty to descend on the world due to the lack of respect for G-d. The Gemara (Rosh Hashanah 18b) tells us further that our Sages once created a holiday when the Israelites stopped using G-d’s name in deeds and contracts, for when the loan was repaid the contract would be thrown into the rubbish.
“Therefore, we should all be very careful never to use the full name of G-d in letters, and if it is written, then the name of G-d should be cut out and hidden before you discard the letter [or the book].”
To be continued.