{"id":30551,"date":"2025-06-24T08:41:53","date_gmt":"2025-06-24T08:41:53","guid":{"rendered":"https:\/\/jewishaction.com\/?p=30551"},"modified":"2025-08-19T17:39:38","modified_gmt":"2025-08-19T17:39:38","slug":"whats-the-truth-about-saying-g-ds-name-in-the-course-of-torah-study","status":"publish","type":"post","link":"https:\/\/jewishaction.com\/religion\/jewish-law\/whats-the-truth-about-saying-g-ds-name-in-the-course-of-torah-study\/","title":{"rendered":"What\u2019s the Truth about . . . Saying G-d\u2019s Name in the Course of Torah Study?\u00a0"},"content":{"rendered":"

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Misconception: <\/span><\/b>One should avoid saying G-d\u2019s Name when not saying it during Torah reading or in prayer. Thus, it should not be said when teaching someone to say a <\/span>berachah,<\/span><\/i> when reading a <\/span>berachah<\/span><\/i> or a Biblical verse while learning, e.g., in Gemara, or when singing <\/span>zemirot<\/span><\/i>.<\/span>\u00a0<\/span><\/p>\n

Fact: <\/span><\/b>One may, and in some cases maybe even must, say G-d\u2019s Name when teaching a <\/span>berachah<\/span><\/i>, reciting a verse or singing <\/span>zemirot<\/span><\/i>.<\/span>\u00a0<\/span><\/p>\n

Background: <\/span><\/b>Unnecessarily saying G-d\u2019s Name is a serious offense,<\/span>1<\/sup><\/span> a wrongdoing that might even be included in the Ten Commandments (Shemot 20:7): \u201cDo not take the Name of G-d, your L-rd, in vain.\u201d There are various interpretations of what \u201cvain\u201d means in this verse. Rashi cites the Gemara (<\/span>Shevuot<\/span><\/i> 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).<\/span>2<\/sup><\/span> The Ramban says it also includes frivolous, non-swearing mentions of G-d\u2019s Name.<\/span>3<\/sup><\/span>\u00a0<\/span>\u00a0<\/span><\/p>\n

The Gemara (<\/span>Berachot<\/span><\/i> 33a) says: \u201cAnyone who utters an \u2018unnecessary\u2019 <\/span>berachah<\/span><\/i> violates the prohibition of \u2018Do not take . . . .\u2019\u201d An example of an \u201cunnecessary\u201d <\/span>berachah<\/span><\/i> is when someone knows he is not finished eating but nonetheless <\/span>bentches<\/span><\/i> and then recites another <\/span>berachah<\/span><\/i> and continues eating. There is a debate about how to understand this <\/span>gemara<\/span><\/i>. Rambam (<\/span>Hilchot Berachot<\/span><\/i> 1:15 and <\/span>Hilchot Shevuot <\/span><\/i>12:9) and <\/span>Shulchan Aruch<\/span><\/i> (<\/span>OC<\/span><\/i> 215:4) take it at face value and maintain that an \u201cunnecessary\u201d <\/span>berachah <\/span><\/i>is tantamount to a false oath and is Biblically prohibited and that one who hears it may not respond <\/span>\u201camen.\u201d <\/span><\/i>Therefore, a person may not recite two blessings when one suffices, and one who is unsure if he is obligated in a <\/span>berachah<\/span><\/i> should not recite it. On the other hand, Tosafot (<\/span>Rosh Hashanah<\/span><\/i> 33a, s.v. <\/span>ha<\/span><\/i>) and <\/span>Magen Avraham<\/span><\/i> (<\/span>OC<\/span><\/i> 215:6) states that an \u201cunnecessary\u201d <\/span>berachah<\/span><\/i> is \u201conly\u201d a rabbinic prohibition, and the Gemara quotes this <\/span>pasuk<\/span><\/i> as support but not as a source.<\/span>4<\/sup>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

The Gemara (<\/span>Temurah<\/span><\/i> 4a) finds in the beginning of Devarim 6:13 (\u201cThe L-rd, G-d, you should revere . . .\u201d) a warning not to say G-d\u2019s Name purposelessly. Rambam (<\/span>Shevuot<\/span><\/i> 12:11), in codifying the prohibition of needlessly saying G-d\u2019s Name, offers another source. He says: \u201cIt is not only a false oath that is forbidden. Rather, to merely mention one of the [seven (see Rambam, <\/span>Yesodei HaTorah<\/span><\/i> 6:2)] special Names of G-d needlessly is prohibited even without taking an oath, as the verse (Devarim 28:58) commands and says: \u2018. . . to fear this glorious and awesome Name . . .\u2019\u00a0 and included in fearing it is not to mention it in vain.\u201d<\/span>\u00a0<\/span><\/p>\n

Sefer HaChinuch <\/span><\/i>(430, end) illustrates from the story of Shimshon just how careful previous generations were in refraining from using G-d\u2019s Name. Shimshon repeatedly refused Delilah\u2019s requests to reveal his secret, which frustrated her. But as soon as he said (Shoftim 16:17) that he was a \u201c<\/span>nazir<\/span><\/i> to G-d,\u201d she knew he was telling the truth because he had used G-d\u2019s Name, a rare occurrence (<\/span>Sotah<\/span><\/i> 9b).<\/span>\u00a0<\/span><\/p>\n

There is a continuum when it comes to instances of saying G-d\u2019s Name\u2014ranging from situations where it is clearly permitted or even required, such as during prayer,<\/span>5<\/sup><\/span> Torah reading and the study of Tanach, to situations where it is clearly and seriously prohibited, such as swearing falsely using G-d\u2019s Name. The more complex questions arise in the cases that fall between these extremes\u2014such as when teaching someone to recite a <\/span>berachah<\/span><\/i>, encountering a <\/span>pasuk<\/span><\/i> while learning Gemara, or singing <\/span>zemirot<\/span><\/i>.<\/span>6<\/sup><\/span>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

Teaching <\/span><\/b>Berachot<\/span><\/i><\/b>\u00a0<\/span><\/p>\n

The question of mentioning G-d\u2019s Name in the course of teaching someone to recite a <\/span>berachah<\/span><\/i> is relevant to both the teacher and the student. Rambam (<\/span>Berachot<\/span><\/i> 1:15) and, in his footsteps, the <\/span>Shulchan Aruch<\/span><\/i> (<\/span>OC<\/span><\/i> 215:3) rule<\/span>7<\/sup><\/span> that children are taught to say <\/span>berachot <\/span><\/i>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\u2019s name when learning. The <\/span>Mishnah Berurah<\/span><\/i> (215:14) clarifies that even the teacher is permitted to recite the <\/span>berachot<\/span><\/i> in full so that the children will learn how to properly fulfill the mitzvah.<\/span>8<\/sup><\/span> Rabbi Moshe Feinstein (<\/span>Iggerot Moshe, OC<\/span><\/i> 2:56) says that the same logic applies to teaching an adult to properly recite <\/span>berachot,<\/span><\/i> and so one teaching an adult should properly say G-d\u2019s Name while doing so.<\/span>\u00a0<\/span><\/p>\n

Rabbi Shlomo Zalman Auerbach (<\/span>Halichot Shlomo, Tefillah,<\/span><\/i> chap. 22, n. 70 [p. 266]) was asked regarding teaching mentally handicapped teenagers to say <\/span>berachot,<\/span><\/i> and he ruled that here too the teacher may say G-d\u2019s Name.<\/span>9<\/sup><\/span>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

Text of <\/span><\/b>Berachot<\/span><\/i><\/b> and Prayers in the Course of Study<\/span><\/b>\u00a0<\/span><\/p>\n

The above refers to learning how to properly recite a <\/span>berachah<\/span><\/i>. However, when studying a <\/span>berachah<\/span><\/i> as part of broader Torah learning\u2014where the goal is to understand its laws, meaning and details, rather than to acquire the skill of recitation\u2014the halachah is more stringent according to some authorities.\u00a0<\/span>\u00a0<\/span><\/p>\n

The <\/span>Magen Avraham <\/span><\/i>(<\/span>Machatzit Hashekel,<\/span><\/i> OC<\/span><\/i> 215:5), <\/span>Chida<\/span><\/i> (<\/span>Birkei Yosef,<\/span><\/i> OC<\/span><\/i> 215:4) and <\/span>Mishnah Berurah<\/span><\/i> (215:14) all rule that when studying about <\/span>berachot<\/span><\/i> in the Gemara, one should not pronounce G-d\u2019s Name. Rabbi Reuven Margaliot (<\/span>Nefesh Chayah<\/span><\/i> 215:3) ruled similarly.\u00a0<\/span>\u00a0<\/span><\/p>\n

Not everyone agrees\u2014Rabbi Yaakov Emden (<\/span>She\u2019eilat Ya\u2019avetz <\/span><\/i>1:81 [second responsum]) rejects the <\/span>Magen Avraham<\/span><\/i>\u2019s arguments and contends that even while studying the topic of <\/span>berachot <\/span><\/i>in the Gemara, one should articulate G-d\u2019s Name, and he brings support for this position. In his conclusion, he reiterates that one not only <\/span>may<\/span><\/i> but <\/span>should<\/span><\/i> read aloud the <\/span>berachot<\/span><\/i> with G-d\u2019s name, and furthermore he opines that it is so obvious that there is no need to bring proofs.\u00a0<\/span>\u00a0<\/span><\/p>\n

Rabbi Emden\u2019s position provides a halachic way to \u201csneak in\u201d a <\/span>berachah<\/span><\/i> or prayer in cases of uncertainty about whether it may be recited. Some examples where this was suggested: The <\/span>Shiltei HaGiborim<\/span><\/i> (<\/span>Berachot<\/span><\/i>, chap. 3) suggests that a <\/span>talmid chacham<\/span><\/i> can \u201cstudy\u201d <\/span>Chullin<\/span><\/i> 93b in order to recite <\/span>Kedushah<\/span><\/i> even without a <\/span>minyan<\/span><\/i>. Rabbi Chaim Gottlieb (<\/span>Shu\u201dt Yagel Yaakov<\/span><\/i>, <\/span>OC<\/span><\/i> 60) recounts that when he wished to recite <\/span>Kiddush Levanah<\/span><\/i> past the permissible time according to some opinions, he followed the suggestion of Rabbi Tzvi Elimelech Spira of Dinov, the <\/span>Bnei Yissaschar<\/span><\/i>, in <\/span>Derech Pikudecha<\/span><\/i>, and read the <\/span>berachah<\/span><\/i> from the Gemara (<\/span>Sanhedrin<\/span><\/i> 42a). The <\/span>Avnei Nezer<\/span><\/i> (<\/span>OC<\/span><\/i> 383:10) proposed that a sick person who can\u2019t eat a <\/span>kezayit <\/span><\/i>(olive-sized portion) of <\/span>maror<\/span><\/i> should study Rambam\u2019s <\/span>Hilchot Seder,<\/span><\/i> and when he gets to the laws about reciting a <\/span>berachah<\/span><\/i> on <\/span>maror,<\/span><\/i> he should recite the <\/span>berachah<\/span><\/i> with G-d\u2019s Name and then eat whatever <\/span>maror <\/span><\/i>he is capable of eating. Rabbi Tzvi Pesach Frank (<\/span>Hadrat Kodesh, Nisuin <\/span><\/i>16) reports that when Rabbi Yosef Chaim Sonnenfeld was uncertain about reciting <\/span>sheva berachot,<\/span><\/i> he would study the relevant passages in the Gemara and recite them (<\/span>Ketubot<\/span><\/i> 8a), thereby avoiding the concern about making a <\/span>berachah<\/span><\/i> levatalah<\/span><\/i>. Rabbi Yitzchak Halevi Herzog (<\/span>Heichal Yitzchak,<\/span><\/i> OC<\/span><\/i> 60) suggested that at the modern <\/span>Hakhel <\/span><\/i>(a once-every-seven-years gathering) ceremony, the <\/span>berachah<\/span><\/i> on the Torah reading can be said with G-d\u2019s Name by studying Rambam\u2019s <\/span>Hilchot Tefillah<\/span><\/i> (12:4). Rabbi Ovadiah Yosef (<\/span>Yabia Omer<\/span><\/i> 6, <\/span>OC <\/span><\/i>38:2, and 10, <\/span>YD:<\/span><\/i>22) strongly rejected Rabbi Herzog\u2019s suggestion and other such attempts to recite <\/span>berachot<\/span><\/i> by studying the relevant passages.<\/span>10<\/sup><\/span>\u00a0<\/span><\/p>\n

Indeed, the position of Rabbi Emden regarding saying G-d\u2019s Name in <\/span>berachot<\/span><\/i> in rabbinic texts was rejected by the twentieth century\u2019s leading <\/span>posekim<\/span><\/i>: Rav Moshe (<\/span>Iggerot Moshe,<\/span><\/i> OC<\/span><\/i> 2:56), Rabbi Eliezer Waldenberg (<\/span>Tzitz Eliezer<\/span><\/i> 13:1) and Rav Ovadiah (<\/span>Yabia Omer <\/span><\/i>3, <\/span>OC<\/span><\/i> 14).<\/span>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

Biblical Verses in Other Contexts<\/span><\/b>\u00a0<\/span><\/p>\n

What happens when encountering a verse in the Talmud or other rabbinic texts? The Gemara (<\/span>Berachot<\/span><\/i> 22a) discusses a specific type of impure person not mentioning G-d\u2019s Name in the course of studying until he purifies himself. From this, and from the Maharsha\u2019s commentary on it (ibid., s.v. <\/span>shehayah<\/span><\/i>), it would appear that\u2014aside from someone who is impure\u2014it is permitted to pronounce G-d\u2019s 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\u2019s 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 <\/span>Chacham Tzvi,<\/span><\/i> and come upon a verse and use a “nickname” for G-d\u2019s Name as he had been taught by his teachers, his father would get upset and tell him to read G-d\u2019s Name as one reads from the Torah. He emphatically insists that this is not considered saying G-d\u2019s 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 <\/span>Berachot<\/span><\/i> 6a, printed in the back of the <\/span>masechta<\/span><\/i>) states that he agrees with the Shelah that it is a mitzvah to say G-d\u2019s Name during learning.\u00a0<\/span>\u00a0<\/span><\/p>\n

Regarding Biblical verses, the widespread position is that it is permitted to say G-d\u2019s Name when learning them. The <\/span>Peri Megadim<\/span><\/i> (<\/span>OC<\/span><\/i>, <\/span>Eshel Avraham<\/span><\/i> 215:5) and <\/span>Mishnah Berurah<\/span><\/i> (215:14) both agree that when reading verses as part of Torah study, one may pronounce G-d\u2019s Name. Similarly, Rabbi Reuven Margaliot (<\/span>Nefesh Chayah<\/span><\/i> 215:3), who prohibits saying G-d\u2019s Name when encountering a <\/span>berachah<\/span><\/i> during learning, permits it when quoting a verse.<\/span>\u00a0<\/span><\/p>\n

Rav Moshe (<\/span>Iggerot Moshe,<\/span><\/i> OC <\/span><\/i>2:56) says that when encountering a verse in learning, if it is a complete verse, one <\/span>must<\/span><\/i> say G-d\u2019s Name because otherwise it leads to violating the prohibition of parsing a verse not in its intended manner (<\/span>Ta\u2019anit<\/span><\/i> 27b); if it is not a complete verse, one <\/span>may<\/span><\/i> say it.<\/span>11<\/sup><\/span>\u00a0<\/span>\u00a0<\/span><\/p>\n

The <\/span>Aruch Hashulchan<\/span><\/i> (<\/span>OC<\/span><\/i> 215:2) says that a person delivering a <\/span>derashah<\/span><\/i> who quotes a <\/span>pasuk<\/span><\/i> should not say G-d\u2019s Name, but rather \u201cHashem\u201d or <\/span>\u201cElokeinu.\u201d<\/span><\/i>12<\/sup><\/span> He notes that there are those who permit saying G-d\u2019s Name while delivering a sermon but he thinks it is better to avoid it, and he states that this is what he does.<\/span>13<\/sup><\/span>\u00a0<\/span><\/p>\n

The <\/span>Tur<\/span><\/i> (<\/span>OC<\/span><\/i> 621) records a debate regarding the quoting of Vayikra 16:30 during the Yom Kippur <\/span>Avodah<\/span><\/i> (e.g., p. 560 in ArtScroll <\/span>machzor<\/span><\/i>): Rabbi Saadia Gaon maintains that although the <\/span>Kohen Gadol<\/span><\/i> pronounced G-d\u2019s Name when reciting the verse, we should not do so when describing the <\/span>Avodah<\/span><\/i>. 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\u2019s Name. The <\/span>Beit Yosef<\/span><\/i> notes that the practice follows Ritz Giat. Rav Ovadiah (<\/span>Yabia Omer<\/span><\/i> 3:14:5) cites the Ritz Giat\u2019s position as support for the permissibility of saying G-d\u2019s Name when learning <\/span>pesukim<\/span><\/i> in the Gemara.<\/span>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

Zemirot<\/span><\/i><\/b>\u00a0<\/span><\/p>\n

Singing <\/span>zemirot, <\/span><\/i>which often include G-d\u2019s Name in the lyrics or as part of a <\/span>pasuk,<\/span><\/i> can be viewed as a form of praise to G-d, and the question arises whether G-d\u2019s Name may be said. The Chida (<\/span>Chaim Sha\u2019al<\/span><\/i> 2:38:70) says that in general one can say G-d\u2019s Name in songs, and he finds support for that from Tehillim 33:1. Rav Ovadiah (<\/span>Yechaveh Da\u2019at<\/span><\/i> 2:5) brings various proofs that the Name may indeed be said. However, he cautions that it should be pronounced correctly\u2014with <\/span>milra<\/span><\/i> (emphasis on the final syllable, the <\/span>nun<\/span><\/i>)\u2014and care should be taken that the tune does not lead to a mispronunciation with <\/span>mil\u2019eil<\/span><\/i> (emphasis on the initial syllable, the <\/span>dalet<\/span><\/i>). Similarly, Rabbi Ben Tzion Abba Shaul (<\/span>Ohr L\u2019Tzion<\/span><\/i> 2:14, n. 35) ruled that in <\/span>zemirot <\/span><\/i>such as <\/span>\u201cTzur Mishelo,\u201d<\/span><\/i> G-d\u2019s Name may be said. He, too, says that one must be careful that the tune not lead to G-d\u2019s Name being pronounced incorrectly, e.g., being split so it sounds like two words. Rabbi Dov Lior (<\/span>Devar Chevron<\/span><\/i> 3, <\/span>YD<\/span><\/i> 169:3) says that it is permitted to say G-d\u2019s Name in <\/span>zemirot <\/span><\/i>and certainly if it is quoting a Biblical verse. He too expressed concern about the tune and says that G-d\u2019s Name should not be repeated. He also suggests that when writing new songs, one should avoid including G-d\u2019s Name.\u00a0<\/span>\u00a0<\/span><\/p>\n

In practice, Rabbi Shlomo Zalman Auerbach would say G-d\u2019s Name in the classical Shabbat <\/span>zemirot <\/span><\/i>(<\/span>Halichot Shlomo,<\/span><\/i> Moadim,<\/span><\/i> Nissan, chap. 1, n. 64). Rav Ovadiah (<\/span>Yabia Omer<\/span><\/i> 6, OC 11), in the context of proving that the Sephardi pronunciation of the <\/span>kamatz<\/span><\/i> and<\/span> patach<\/span><\/i> vowels of G-d\u2019s Name is correct, cites the rhyme of <\/span>\u201cbarchu emunai\u201d<\/span><\/i> and <\/span>\u201ckidvar Adoshem<\/span><\/i>\u201d in the <\/span>zemer<\/span><\/i> \u201cTzur Mishelo<\/span><\/i>.\u201d This rhyme works only if one pronounces G-d\u2019s Name while singing the <\/span>zemer,<\/span><\/i> something Rav Ovadiah seems to take as a given. Rabbi Betzalel Stern (<\/span>B\u2019tzel Hachochmah<\/span><\/i> 4:52:5) agrees that the basic halachah is that one may say G-d\u2019s 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 (<\/span>Mesoret Moshe,<\/span><\/i> vol. 2, p. 53) that in singing <\/span>zemirot,<\/span><\/i> one can certainly say G-d\u2019s 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\u2019s Name if it was part of a Biblical verse being quoted in the <\/span>zemer.<\/span><\/i>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

Conclusion<\/span><\/b>\u00a0<\/span><\/p>\n

A corollary to \u201cfear G-d\u201d is \u201cto fear His Name,\u201d and that includes not mentioning <\/span>Shem Hashem <\/span><\/i>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 <\/span>Maharsha <\/span><\/i>(<\/span>Berachot<\/span><\/i> 6a, <\/span>Chiddushei Aggadot<\/span><\/i>) says that G-d \u201cgave permission\u201d to mention His Name in the course of studying Torah.<\/span>\u00a0<\/span><\/p>\n

Rav Ovadiah concludes his lengthy treatment of this subject (<\/span>Yabia Omer<\/span><\/i> 3, <\/span>OC<\/span><\/i> 14:11 and <\/span>Yechaveh Da\u2019at<\/span><\/i> 3:13) with the exhortation that when coming across G-d\u2019s Name in a verse while learning, one should<\/span>1<\/sup><\/span>\u00a0say it and should not be <\/span>\u201cmachmir\u201d<\/span><\/i> by avoiding pronouncing it. This is true even if it is not a complete <\/span>pasuk; <\/span><\/i>He also states that one should say it even when quoting a verse in a public discourse. However, one should not say G-d\u2019s Name in the text of <\/span>berachot<\/span><\/i> that one encounters while learning. And he ends by invoking the Divine blessing (Shemot 20:21): \u201c. . . in every place where I cause My Name to be mentioned, I will come unto thee and bless thee.\u201d\u00a0<\/span>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n

Notes<\/span><\/b>\u00a0<\/span><\/p>\n

1. See <\/span>Kitzur Shulchan Aruch<\/span><\/i> 6:3\u20135 and <\/span>Chayei Adam<\/span><\/i> 5:1 with <\/span>Nishmat Adam<\/span><\/i>. See also <\/span>Nedarim<\/span><\/i> 8b, which applies the <\/span>berachah<\/span><\/i> of Malachi 3:20 to those who are fearful of expressing the Divine Name in vain, and <\/span>Ben Yehoyada<\/span><\/i>\u2019s explanation of what circumstances it refers to.\u00a0\u00a0<\/span><\/p>\n

2. This also seems to be how <\/span>Onkelos<\/span><\/i> understands it.<\/span><\/p>\n

3. She\u2019iltot<\/span><\/i> (<\/span>Yitro<\/span><\/i> 53) sees this verse as the source for a general prohibition of unnecessarily uttering G-d\u2019s Name.<\/span><\/p>\n

4. Rav Ovadiah Yosef (<\/span>Yabia Omer<\/span><\/i> 2, <\/span>YD <\/span><\/i>5) references this debate when analyzing what a person should do if after eating meat, he accidentally made a <\/span>berachah <\/span><\/i>on dairy and then realized his error before ingesting. See also <\/span>Shu\u201dt Rabbi Akiva Eiger<\/span><\/i> 25.<\/span><\/p>\n

5. The Chazon Ish, <\/span>OC<\/span><\/i> 137:5 (at the very end) implies that a person may even compose an individual prayer with G-d\u2019s Name and can say G-d\u2019s Name in that prayer as long as it is not a <\/span>berachah<\/span><\/i>. Rabbi Betzalel Stern (<\/span>B\u2019tzel Hachochmah<\/span><\/i> 4:52:5) agrees in principle but thinks such mentions of G-d\u2019s Name should be minimized.<\/span><\/p>\n

6. An interesting instance not discussed in detail in this article is the use of G-d\u2019s Name in a salutation. The Gemara (<\/span>Makkot<\/span><\/i> 23b) explains that greeting another using G-d\u2019s Name was a novel, revolutionary rabbinic enactment that received Divine approval: \u201cThere are three matters that the earthly court implemented, and the heavenly court agreed with them . . . greeting another with the Name of G-d, . . . .\u201d For example, Boaz and his workers exchanged such a greeting (Ruth 2:4): \u201cAnd, behold, Boaz came from Beit Lechem, and he said to the harvesters: \u2018The L-rd be with you!\u2019 And they responded to him: \u2018May the L-rd bless you.\u2019\u201d It may then have become standard (cf. <\/span>Berachot<\/span><\/i> 54b; Rambam\u2019s commentary to Mishnah <\/span>Berachot<\/span><\/i> 9:5), and indeed the normative <\/span>\u201cShalom aleichem\u201d<\/span><\/i> may be using \u201c<\/span>Shalom\u201d<\/span><\/i> not as the word for peace but as one of G-d\u2019s Names (see <\/span>Shabbat<\/span><\/i> 10b).<\/span><\/p>\n

7. Based on <\/span>Berachot<\/span><\/i> 53b.<\/span><\/p>\n

8. Kaf HaChaim<\/span><\/i> (<\/span>OC<\/span><\/i> 215:18) says that if possible, one should avoid it.<\/span><\/p>\n

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.<\/span><\/p>\n

10. It should be noted that most of these suggestions were made in the context of other reasons to be lenient and recite the <\/span>berachah, <\/span><\/i>and Rabbi Emden\u2019s position was not the sole basis to make the <\/span>berachah.<\/span><\/i><\/p>\n

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\u2019s Name. Although it is still permitted to say it, it is better not to.\u00a0<\/span><\/p>\n

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.\u00a0<\/span><\/p>\n

13. It is reported that the Steipler (Rabbi Yaakov Yisrael Kanievsky) would avoid saying G-d\u2019s Name while learning, even if he said the entire verse (Horowitz, <\/span>Orchot Rabbeinu<\/span><\/i> [1991], 1:240).<\/span><\/p>\n

14. In his summary in <\/span>Yechaveh Da\u2019at<\/span><\/i> 3:13, he calls it a mitzvah.<\/span><\/p>\n

\u00a0<\/span><\/p>\n

Rabbi Dr. Ari Z. Zivotofsky is a professor of neuroscience at Bar-Ilan University in Israel.<\/span><\/i>\u00a0<\/span><\/p>\n

\u00a0<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

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