Misconception: One should avoid saying G-d’s Name when not saying it during Torah reading or in prayer. Thus, it should not be said when teaching someone to say a berachah, when reading a berachah or a Biblical verse while learning, e.g., in Gemara, or when singing zemirot.
Fact: One may, and in some cases maybe even must, say G-d’s Name when teaching a berachah, reciting a verse or singing zemirot.
Background: Unnecessarily saying G-d’s Name is a serious offense,1 a wrongdoing that might even be included in the Ten Commandments (Shemot 20:7): “Do not take the Name of G-d, your L-rd, in vain.” There are various interpretations of what “vain” means in this verse. Rashi cites the Gemara (Shevuot 21a) that it refers specifically to a false or trivial oath, such as swearing that an obviously marble pillar is gold (or that it is marble).2 The Ramban says it also includes frivolous, non-swearing mentions of G-d’s Name.3
The Gemara (Berachot 33a) says: “Anyone who utters an ‘unnecessary’ berachah violates the prohibition of ‘Do not take . . . .’” An example of an “unnecessary” berachah is when someone knows he is not finished eating but nonetheless bentches and then recites another berachah and continues eating. There is a debate about how to understand this gemara. Rambam (Hilchot Berachot 1:15 and Hilchot Shevuot 12:9) and Shulchan Aruch (OC 215:4) take it at face value and maintain that an “unnecessary” berachah is tantamount to a false oath and is Biblically prohibited and that one who hears it may not respond “amen.” Therefore, a person may not recite two blessings when one suffices, and one who is unsure if he is obligated in a berachah should not recite it. On the other hand, Tosafot (Rosh Hashanah 33a, s.v. ha) and Magen Avraham (OC 215:6) states that an “unnecessary” berachah is “only” a rabbinic prohibition, and the Gemara quotes this pasuk as support but not as a source.4
The Gemara (Temurah 4a) finds in the beginning of Devarim 6:13 (“The L-rd, G-d, you should revere . . .”) a warning not to say G-d’s Name purposelessly. Rambam (Shevuot 12:11), in codifying the prohibition of needlessly saying G-d’s Name, offers another source. He says: “It is not only a false oath that is forbidden. Rather, to merely mention one of the [seven (see Rambam, Yesodei HaTorah 6:2)] special Names of G-d needlessly is prohibited even without taking an oath, as the verse (Devarim 28:58) commands and says: ‘. . . to fear this glorious and awesome Name . . .’ and included in fearing it is not to mention it in vain.”
Sefer HaChinuch (430, end) illustrates from the story of Shimshon just how careful previous generations were in refraining from using G-d’s Name. Shimshon repeatedly refused Delilah’s requests to reveal his secret, which frustrated her. But as soon as he said (Shoftim 16:17) that he was a “nazir to G-d,” she knew he was telling the truth because he had used G-d’s Name, a rare occurrence (Sotah 9b).
There is a continuum when it comes to instances of saying G-d’s Name—ranging from situations where it is clearly permitted or even required, such as during prayer,5 Torah reading and the study of Tanach, to situations where it is clearly and seriously prohibited, such as swearing falsely using G-d’s Name. The more complex questions arise in the cases that fall between these extremes—such as when teaching someone to recite a berachah, encountering a pasuk while learning Gemara, or singing zemirot.6
Teaching Berachot
The question of mentioning G-d’s Name in the course of teaching someone to recite a berachah is relevant to both the teacher and the student. Rambam (Berachot 1:15) and, in his footsteps, the Shulchan Aruch (OC 215:3) rule7 that children are taught to say berachot using the full text even though it thus might appear that they are reciting blessings in vain. From the Rambam it might sound as if it is only the children who are permitted to say G-d’s name when learning. The Mishnah Berurah (215:14) clarifies that even the teacher is permitted to recite the berachot in full so that the children will learn how to properly fulfill the mitzvah.8 Rabbi Moshe Feinstein (Iggerot Moshe, OC 2:56) says that the same logic applies to teaching an adult to properly recite berachot, and so one teaching an adult should properly say G-d’s Name while doing so.
Rabbi Shlomo Zalman Auerbach (Halichot Shlomo, Tefillah, chap. 22, n. 70 [p. 266]) was asked regarding teaching mentally handicapped teenagers to say berachot, and he ruled that here too the teacher may say G-d’s Name.9
Text of Berachot and Prayers in the Course of Study
The above refers to learning how to properly recite a berachah. However, when studying a berachah as part of broader Torah learning—where the goal is to understand its laws, meaning and details, rather than to acquire the skill of recitation—the halachah is more stringent according to some authorities.
The Magen Avraham (Machatzit Hashekel, OC 215:5), Chida (Birkei Yosef, OC 215:4) and Mishnah Berurah (215:14) all rule that when studying about berachot in the Gemara, one should not pronounce G-d’s Name. Rabbi Reuven Margaliot (Nefesh Chayah 215:3) ruled similarly.
Not everyone agrees—Rabbi Yaakov Emden (She’eilat Ya’avetz 1:81 [second responsum]) rejects the Magen Avraham’s arguments and contends that even while studying the topic of berachot in the Gemara, one should articulate G-d’s Name, and he brings support for this position. In his conclusion, he reiterates that one not only may but should read aloud the berachot with G-d’s name, and furthermore he opines that it is so obvious that there is no need to bring proofs.
Rabbi Emden’s position provides a halachic way to “sneak in” a berachah or prayer in cases of uncertainty about whether it may be recited. Some examples where this was suggested: The Shiltei HaGiborim (Berachot, chap. 3) suggests that a talmid chacham can “study” Chullin 93b in order to recite Kedushah even without a minyan. Rabbi Chaim Gottlieb (Shu”t Yagel Yaakov, OC 60) recounts that when he wished to recite Kiddush Levanah past the permissible time according to some opinions, he followed the suggestion of Rabbi Tzvi Elimelech Spira of Dinov, the Bnei Yissaschar, in Derech Pikudecha, and read the berachah from the Gemara (Sanhedrin 42a). The Avnei Nezer (OC 383:10) proposed that a sick person who can’t eat a kezayit (olive-sized portion) of maror should study Rambam’s Hilchot Seder, and when he gets to the laws about reciting a berachah on maror, he should recite the berachah with G-d’s Name and then eat whatever maror he is capable of eating. Rabbi Tzvi Pesach Frank (Hadrat Kodesh, Nisuin 16) reports that when Rabbi Yosef Chaim Sonnenfeld was uncertain about reciting sheva berachot, he would study the relevant passages in the Gemara and recite them (Ketubot 8a), thereby avoiding the concern about making a berachah levatalah. Rabbi Yitzchak Halevi Herzog (Heichal Yitzchak, OC 60) suggested that at the modern Hakhel (a once-every-seven-years gathering) ceremony, the berachah on the Torah reading can be said with G-d’s Name by studying Rambam’s Hilchot Tefillah (12:4). Rabbi Ovadiah Yosef (Yabia Omer 6, OC 38:2, and 10, YD:22) strongly rejected Rabbi Herzog’s suggestion and other such attempts to recite berachot by studying the relevant passages.10
Indeed, the position of Rabbi Emden regarding saying G-d’s Name in berachot in rabbinic texts was rejected by the twentieth century’s leading posekim: Rav Moshe (Iggerot Moshe, OC 2:56), Rabbi Eliezer Waldenberg (Tzitz Eliezer 13:1) and Rav Ovadiah (Yabia Omer 3, OC 14).
Biblical Verses in Other Contexts
What happens when encountering a verse in the Talmud or other rabbinic texts? The Gemara (Berachot 22a) discusses a specific type of impure person not mentioning G-d’s Name in the course of studying until he purifies himself. From this, and from the Maharsha’s commentary on it (ibid., s.v. shehayah), it would appear that—aside from someone who is impure—it is permitted to pronounce G-d’s Name when encountering a verse while studying a rabbinic text. Rabbi Emden indeed understood it that way (1:81) and relates that although teachers of young children do not encourage saying G-d’s Name in the course of learning, they are making a mistake. He reports that when he would learn Gemara with his father, Rabbi Tzvi Hirsch Ashkenazi (d. 1718), the Chacham Tzvi, and come upon a verse and use a “nickname” for G-d’s Name as he had been taught by his teachers, his father would get upset and tell him to read G-d’s Name as one reads from the Torah. He emphatically insists that this is not considered saying G-d’s Name in vain, and that indeed this is an integral aspect of studying Torah and is not only permitted but imperative. So too, Rabbi Eliyahu Guttmacher (d. 1874; in his glosses to Berachot 6a, printed in the back of the masechta) states that he agrees with the Shelah that it is a mitzvah to say G-d’s Name during learning.
Regarding Biblical verses, the widespread position is that it is permitted to say G-d’s Name when learning them. The Peri Megadim (OC, Eshel Avraham 215:5) and Mishnah Berurah (215:14) both agree that when reading verses as part of Torah study, one may pronounce G-d’s Name. Similarly, Rabbi Reuven Margaliot (Nefesh Chayah 215:3), who prohibits saying G-d’s Name when encountering a berachah during learning, permits it when quoting a verse.
Rav Moshe (Iggerot Moshe, OC 2:56) says that when encountering a verse in learning, if it is a complete verse, one must say G-d’s Name because otherwise it leads to violating the prohibition of parsing a verse not in its intended manner (Ta’anit 27b); if it is not a complete verse, one may say it.11
The Aruch Hashulchan (OC 215:2) says that a person delivering a derashah who quotes a pasuk should not say G-d’s Name, but rather “Hashem” or “Elokeinu.”12 He notes that there are those who permit saying G-d’s Name while delivering a sermon but he thinks it is better to avoid it, and he states that this is what he does.13
The Tur (OC 621) records a debate regarding the quoting of Vayikra 16:30 during the Yom Kippur Avodah (e.g., p. 560 in ArtScroll machzor): Rabbi Saadia Gaon maintains that although the Kohen Gadol pronounced G-d’s Name when reciting the verse, we should not do so when describing the Avodah. In contrast, Rabbi Yitzchak ibn Giat (Ritz Giat) holds that since it is a verse being recited, there is no issue with saying G-d’s Name. The Beit Yosef notes that the practice follows Ritz Giat. Rav Ovadiah (Yabia Omer 3:14:5) cites the Ritz Giat’s position as support for the permissibility of saying G-d’s Name when learning pesukim in the Gemara.
Zemirot
Singing zemirot, which often include G-d’s Name in the lyrics or as part of a pasuk, can be viewed as a form of praise to G-d, and the question arises whether G-d’s Name may be said. The Chida (Chaim Sha’al 2:38:70) says that in general one can say G-d’s Name in songs, and he finds support for that from Tehillim 33:1. Rav Ovadiah (Yechaveh Da’at 2:5) brings various proofs that the Name may indeed be said. However, he cautions that it should be pronounced correctly—with milra (emphasis on the final syllable, the nun)—and care should be taken that the tune does not lead to a mispronunciation with mil’eil (emphasis on the initial syllable, the dalet). Similarly, Rabbi Ben Tzion Abba Shaul (Ohr L’Tzion 2:14, n. 35) ruled that in zemirot such as “Tzur Mishelo,” G-d’s Name may be said. He, too, says that one must be careful that the tune not lead to G-d’s Name being pronounced incorrectly, e.g., being split so it sounds like two words. Rabbi Dov Lior (Devar Chevron 3, YD 169:3) says that it is permitted to say G-d’s Name in zemirot and certainly if it is quoting a Biblical verse. He too expressed concern about the tune and says that G-d’s Name should not be repeated. He also suggests that when writing new songs, one should avoid including G-d’s Name.
In practice, Rabbi Shlomo Zalman Auerbach would say G-d’s Name in the classical Shabbat zemirot (Halichot Shlomo, Moadim, Nissan, chap. 1, n. 64). Rav Ovadiah (Yabia Omer 6, OC 11), in the context of proving that the Sephardi pronunciation of the kamatz and patach vowels of G-d’s Name is correct, cites the rhyme of “barchu emunai” and “kidvar Adoshem” in the zemer “Tzur Mishelo.” This rhyme works only if one pronounces G-d’s Name while singing the zemer, something Rav Ovadiah seems to take as a given. Rabbi Betzalel Stern (B’tzel Hachochmah 4:52:5) agrees that the basic halachah is that one may say G-d’s Name when giving praise, but the custom today, he says, is to refrain from it, as we will likely not have the proper intentions and awe while saying the Name. Rav Moshe is quoted as saying (Mesoret Moshe, vol. 2, p. 53) that in singing zemirot, one can certainly say G-d’s Name, and even if one repeats words, it is okay, although it is better to repeat the entire sentence. Nonetheless, he personally only said G-d’s Name if it was part of a Biblical verse being quoted in the zemer.
Conclusion
A corollary to “fear G-d” is “to fear His Name,” and that includes not mentioning Shem Hashem in vain or for no reason, and when rightfully mentioning it, to do so with reverence. Defining what the proper circumstances are in which to say it is subject to debate, but there are areas of general agreement. The Maharsha (Berachot 6a, Chiddushei Aggadot) says that G-d “gave permission” to mention His Name in the course of studying Torah.
Rav Ovadiah concludes his lengthy treatment of this subject (Yabia Omer 3, OC 14:11 and Yechaveh Da’at 3:13) with the exhortation that when coming across G-d’s Name in a verse while learning, one should1 say it and should not be “machmir” by avoiding pronouncing it. This is true even if it is not a complete pasuk; He also states that one should say it even when quoting a verse in a public discourse. However, one should not say G-d’s Name in the text of berachot that one encounters while learning. And he ends by invoking the Divine blessing (Shemot 20:21): “. . . in every place where I cause My Name to be mentioned, I will come unto thee and bless thee.”
Notes
1. See Kitzur Shulchan Aruch 6:3–5 and Chayei Adam 5:1 with Nishmat Adam. See also Nedarim 8b, which applies the berachah of Malachi 3:20 to those who are fearful of expressing the Divine Name in vain, and Ben Yehoyada’s explanation of what circumstances it refers to.
2. This also seems to be how Onkelos understands it.
3. She’iltot (Yitro 53) sees this verse as the source for a general prohibition of unnecessarily uttering G-d’s Name.
4. Rav Ovadiah Yosef (Yabia Omer 2, YD 5) references this debate when analyzing what a person should do if after eating meat, he accidentally made a berachah on dairy and then realized his error before ingesting. See also Shu”t Rabbi Akiva Eiger 25.
5. The Chazon Ish, OC 137:5 (at the very end) implies that a person may even compose an individual prayer with G-d’s Name and can say G-d’s Name in that prayer as long as it is not a berachah. Rabbi Betzalel Stern (B’tzel Hachochmah 4:52:5) agrees in principle but thinks such mentions of G-d’s Name should be minimized.
6. An interesting instance not discussed in detail in this article is the use of G-d’s Name in a salutation. The Gemara (Makkot 23b) explains that greeting another using G-d’s Name was a novel, revolutionary rabbinic enactment that received Divine approval: “There are three matters that the earthly court implemented, and the heavenly court agreed with them . . . greeting another with the Name of G-d, . . . .” For example, Boaz and his workers exchanged such a greeting (Ruth 2:4): “And, behold, Boaz came from Beit Lechem, and he said to the harvesters: ‘The L-rd be with you!’ And they responded to him: ‘May the L-rd bless you.’” It may then have become standard (cf. Berachot 54b; Rambam’s commentary to Mishnah Berachot 9:5), and indeed the normative “Shalom aleichem” may be using “Shalom” not as the word for peace but as one of G-d’s Names (see Shabbat 10b).
7. Based on Berachot 53b.
8. Kaf HaChaim (OC 215:18) says that if possible, one should avoid it.
9. He also ruled that every community is obligated to set up an educational system for mentally handicapped children, even if there are only a few of them.
10. It should be noted that most of these suggestions were made in the context of other reasons to be lenient and recite the berachah, and Rabbi Emden’s position was not the sole basis to make the berachah.
11. He says that when teaching young children, it is permitted to stop mid-sentence, and the teacher is not required to say G-d’s Name. Although it is still permitted to say it, it is better not to.
12. It might be that he was referring to a speaker quoting by heart rather than from a text, and perhaps (although he does not say it explicitly) he would distinguish between the two.
13. It is reported that the Steipler (Rabbi Yaakov Yisrael Kanievsky) would avoid saying G-d’s Name while learning, even if he said the entire verse (Horowitz, Orchot Rabbeinu [1991], 1:240).
14. In his summary in Yechaveh Da’at 3:13, he calls it a mitzvah.
Rabbi Dr. Ari Z. Zivotofsky is a professor of neuroscience at Bar-Ilan University in Israel.