Baruch Hashem: The custom of saying Thank G-d  & The prohibition of saying a Bracha Levatala

Today, it is common practice among Jews of all backgrounds to thank G-d and respond with Baruch Hashem when asked how they are doing. What many do not realize is that the individual most responsible for popularizing this custom was the Baal Shem Tov. This is not to suggest that the Baal Shem Tov originated the practice—indeed, it had been observed by many for generations dating back to biblical times, as we will explain —but rather that he revealed and emphasized its profound significance. Through his teachings and influence, he inspired countless individuals who were previously unaccustomed to this expression of gratitude to adopt it as a regular part of their lives. In fact, this is common practice not just amongst Jews but even Gentiles, to mention G-d’s name and bless Him when asked as to one’s well-being.

As will be explained in a story below, from the earliest days of Chassidus, the Baal Shem Tov illuminated a simple yet transformative truth: expressing gratitude to Hashem is the key to blessing. In his journeys, he taught that every Jew—no matter how learned or simple—holds the power to draw down Divine favor through words of praise and thanks to Hashem. As the verse declares, “Ve’ata Kadosh Yoshev Tehillos Yisrael”—Hashem rests upon the praises of His people. When we say Baruch Hashem with sincerity, we are not merely uttering words; we are nourishing the spiritual flow that sustains all worlds. The Baal Shem Tov challenged the notion that holiness lies only in isolation and study. True greatness, he revealed, is found in elevating the ordinary moments—acknowledging Hashem in health, livelihood, and every detail of life. By spreading the custom of verbal praise, he empowered generations to live with constant awareness of Hashem’s goodness. This practice is not only a spiritual act; it is a lifeline of blessing, a way to invite Hashem’s kindness into our lives.

Remarkably, the Baal Shem Tov himself learned the depth of this practice through a life-changing revelation, depicted in the story brought at the end of this article. On his sixteenth birthday, while meditating in the fields immersed in Psalms and lofty Kabbalistic unifications, Eliyahu HaNavi appeared to him and shared a startling truth: “You toil with great effort to meditate on divine unifications. Yet Aaron Shlomo the innkeeper and Zlateh Rivkah, who utter simple praises like ‘Blessed be He’ and ‘Praised be His Name,’ stir heaven more than the deepest meditations.” Eliyahu explained that sincere, consistent praise spoken with pure faith brings immense joy to Hashem—often more than the most profound mystical exercises.

The origin of this custom can be traced to Scripture in which we find that Noach, and Eliezer the servant of Avraham who stated Blessed be Hashem. Noach stated[1] “Blessed be Hashem, the G-d of Shem” while Eliezer stated[2] “Blessed be Hashem the G-d of my master Abraham.” However, as far as it comes to the Jewish people the first person to have expressed this sentiment of thanks to G-d was none other than Yisro, the father-in-law of Moshe, upon his journey to the Jewish people for the sake of conversion, in which he stated[3], “Blessed be Hashem who has saved you” In fact, the Talmud[4] states that this was a great shame for Moshe and the Jewish people, as Moshe and all 600,000 Jews did not bless Hashem for the miracles done until Yisro came along and did so.

Although expressing gratitude to G-d is widely valued, there is a halachic discussion regarding the appropriate manner and language for doing so. Jewish law prohibits the recitation of G-d’s name in vain, raising questions about its use when offering thanks, such as to mention G-d’s name upon expressing thanks towards Him? Even if there is a limitation against using G-d’s name in Hebrew, the question remains as to whether His name may be recited in other languages, such as to say Thank G-d in English, or “Danken Got” in Yiddish, or Gracias a Dios” in Spanish, or “Alhamd Lilah” in Arabic, “Slava Bogu” in Russian. The Alter Rebbe presents a particularly stringent ruling on this subject that may be unexpected to some readers. This article will primarily analyze this distinctive position and its associated restriction. To provide appropriate context, it is necessary to first review several foundational Halachic principles concerning the recitation of G-d’s name in vain, which are essential for a thorough understanding of the Alter Rebbe’s ruling.

1. Background Halachos of saying Hashems name in vain:

Saying Hashem’s name in vain:[5] It is Biblically forbidden for one to mention G-d’s name[6] in vain [i.e. Lashav, or Levatala].[7] [This is derived from the verse[8] “Lo Sisa Sheim Hashem Elokecha Lashav,”[9] or the verse[10] “Liyirah Es Hashem Hanechbad Vehanora.[11]” One who does so transgresses this positive command.[12]] One must beware not to mention G-d’s name in vain as wherever the name of G-d is commonly mentioned [in vain] death or poverty is found.[13] One who says Hashem’s name in vain is liable for excommunication[14] if he did so advertently.[15]

Definition of in vain – Mentioning G-d’s name for no reason or purpose:[16] Mentioning G-d’s name in vain is defined as when it is mentioned within words of nonsense, for no purpose, and not in the form of a blessing.

Mentioning G-d’s name for a purpose:[17] It is permitted to mention G-d’s name for a purpose, even if this purpose is mundane and not related to a Mitzvah, so long as G-d’s name is not being mentioned within words of vanity [and is not being mentioned in the way of a blessing[18]]. Thus, one may mention G-d’s name when greeting an individual with Shalom.[19] Likewise, one may recite G-d’s name in prayers and supplications, as is customarily done on a daily basis, [so long as he does not say it in the way of a blessing of Baruch Ata Hashem[20]].[21] Nonetheless, even when permitted, it is proper to avoid mentioning G-d’s name unnecessarily, and so is the widespread custom of G-d fearing Jews.[22] [Thus, many people avoid saying G-d’s name when they are asked as to how they are doing, and likewise avoid saying it upon reading verses of scripture unless necessary, even though it is permitted to do so. Certainly, G-d’s name should not be mentioned when singing a song that contains a verse, as is customarily sung by Jewish singers today.[23]]

In foreign language:[24] It is forbidden to mention any of G-d’s name in vain [which is defined as when it is mentioned within words of nonsense, for no purpose, as stated above] whether in Lashon Hakodesh or a foreign language. [However, it is permitted to mention G-d’s name in a foreign language for a purpose, even if this purpose is mundane and not related to a Mitzvah, so long as G-d’s name is not being mentioned within words of vanity, and is not being mentioned in the form of a blessing [as will be explained next]. Thus, it is permitted for one to say the name G-d while speaking words that are not of vanity.[25] Certainly it is permitted for one to bless somebody with saying “May G-d almighty bless you.”[26] However, seemingly one is not allowed to say G-d’s name unnecessarily for no real purpose, such as to say “Oh My G-d” casually after every minor occurrence, and therefore people are indeed accustomed to say “Oh my Gosh” in order not to say G-d’s name in vain. However, seemingly this to should be avoided as it is not respectful of G-d to nickname Him as “Gosh.”[27] Rather, one should just not say anything by minor occurrences, and by major occurrences it is permitted for one to say “Oh My G-d,” as it is not in vain. To note that some are particular not to say G-d’s name at all in a foreign language even in a sentence, and even for a purpose, and rather spell out the letters G-O-D.[28]]

1. Background Halachos of saying a blessing in vain:[29]

Saying a blessing in vain, or saying an unnecessary blessing: It is forbidden to recite a blessing in vain or to recite an unnecessary blessing. This prohibition is due to the prohibition against one mentioning G-d’s name in vain.[30]

The definition of a blessing in vain or an unnecessary blessing: Any blessing which one is exempt from reciting, such as if one already fulfilled his obligation of saying the blessing and nonetheless repeats it.[31] Likewise, any blessing which was not instituted by the sages to be said is considered an unnecessary blessing.[32] Likewise, causing oneself to be required to repeat a blessing is considered an unnecessary blessing.[33]

In foreign language:[34] It is forbidden to recite an unnecessary blessing whether in Lashon Hakodesh or a foreign language.[35]

1. The Law regarding Thanking Hashem using Hashem’s Name; i.e. Thank G-d, Danken Got, Gracias a Dios:

The Alter Rebbe’s stringency:[36] Based on the above ruling which prohibits one from saying Hashem’s name within a blessing unless it is Halachically required, the Alter Rebbe shockingly concludes that one may not casually use Hashem’s names upon expressing thanks to Hashem, unless done to express true joy of the heart, as doing so is defined as a blessing in vain. In accordance with the aforementioned ruling in B, this restriction is not confined to the Hebrew language; it extends to all languages. Therefore, it is prohibited to recite G-d’s name in any language as an expression of gratitude, unless it reflects genuine joy. Thus, the Alter Rebbe explicitly writes that one may not casually say “Brich Rachamana” in Aramaic, or “Danken Got” in Yiddish, [or “Thank G-d” in English, or “Gracias a Dios” in Spanish, or “Alhamd Lilah” in Arabic, “Slava Bogu” in Russian[37]] upon being asked to one’s well-being, unless it is being said out to express a true joy of the heart. The Alter Rebbe concludes that individuals should not only refrain from this practice themselves, but are also obliged to inform others who habitually use these expressions without genuine joy, advising them to desist, as such conduct constitutes the violation of reciting a blessing in vain. [To note that the above negation of the Alter Rebbe is only regarding saying G-d’s name in a blessing, such as saying “Thank G-d” or “Blessed be G-d,” however, to simply say the word G-d in a sentence is permitted when done for a purpose, as explained in A that only blessings are prohibited from being recited unnecessarily even when done for a purpose.]

Those who are lenient: Nonetheless, despite the above ruling of the Alter Rebbe the widespread custom even amongst Chabad adherents, is to be lenient in this matter and to use phrases such as Thank G-d in English. A halachic justification for this custom may be that it relies upon the dissenting opinion[38] that contends the principle of a blessing recited in vain is not applicable to languages other than Hebrew. Practically, however, this leniency is more plausibly explained by a general lack of awareness regarding the above ruling of the Alter Rebbe. Indeed, in both Hebrew and Yiddish, historically the primary languages spoken by Jewish communities, it has been customary to use the phrases “Baruch Hashem” in Hebrew and “Dank far’n Eibershter” in Yiddish. These expressions serve to express gratitude or blessing while intentionally avoiding the explicit use of the divine name. Hence, we see that originally everybody was careful to abide by the ruling of the Alter Rebbe, and to avoid using G-d’s name when replying to a casual greeting. It appears that Jewish immigrants to the United States, South America, and other English- and Spanish-speaking regions gradually adopted the informal linguistic conventions of these languages, which often include explicit references to G-d’s name. This practice was integrated without an awareness of the potential halachic implications involved. Accordingly, unless one is saying “Thank G-d” out of a true joy of the heart, one should accustom himself to avoid using this term and should rather use some of the alternative terms which describe G-d, as we will explain next.

Alternatives to “Thank G-d”: Given the concern of mentioning G-d’s name unnecessarily or in vain, especially when expressing casual gratitude, it is advisable to use alternative expressions that convey thanks or blessing without directly referencing the divine name. In traditional Jewish communities, phrases such as “Baruch Hashem” in Hebrew, meaning “Blessed is the Name [of G-d],” and “Dank far’n Eibershter” in Yiddish, meaning “Thanks to the Almighty,” have been commonly used. These formulations honor the intent of gratitude while circumventing the halachic issues associated with explicit mention of G-d’s name. In English or other languages, one can similarly opt for euphemisms like “Thank Heaven,” “Blessed be the Creator,” or “Thank the Almighty,” or “Thank the one above” or “Thank Hashem” or “Thank the Eibershter” which retain a respectful tone without using the actual name of G-d. Adopting such alternatives not only preserves the sanctity of the divine name but also aligns with the practice of many G-d-fearing individuals who seek to avoid even the appearance of impropriety, ensuring that expressions of gratitude are both heartfelt and halachically appropriate.

Summary

The Alter Rebbe rules that casually using Hashem’s name when expressing thanks—such as saying “Thank G‑d,” “Danken Got,” or similar phrases in any language—constitutes a blessing in vain unless said with genuine joy of heart. This prohibition applies across all languages, including Hebrew, Yiddish, English, Spanish, and others. Therefore, one should avoid such expressions in routine conversation and even advise others to refrain from them. Historically, Jews were careful to follow this ruling, using alternatives like “Baruch Hashem” (Hebrew) or “Dank far’n Eibershter” (Yiddish), which avoid explicit mention of G‑d’s name. Over time, immigrants adopted local phrases like “Thank G‑d” without awareness of the halachic implications. Practically, unless one says it with true joy, it is preferable to use substitutes such as “Baruch Hashem,” “Thank Heaven,” “Thank the Almighty,” or “Thank the One Above.” These alternatives preserve the sanctity of the Divine Name while expressing gratitude appropriately.

Appendix – Stories of the Baal Shem Tov and saying Baruch Hashem:

The Baal Shem Tov’s 16th birthday:[39] From a young age, the Baal Shem Tov, orphaned at age five yet guided by his father’s parting words—”Fear nothing but G-d alone”—embarked on a journey of spiritual growth, finding solace in nature, Torah study, and the mentorship of hidden tzaddikim. After years of learning, including with Reb Meir and mastering Kabbalistic teachings, he experienced a transformative revelation: On Elul 18, 5474 (1714), his sixteenth birthday, he went to meditate in the field, immersed in Psalms and divine unifications. Suddenly, Eliyahu HaNavi appeared before him, smiling. Eliyahu said:

“You toil with great effort to meditate on divine unifications. Yet Aaron Shlomo the innkeeper and Zlateh Rivkah, who utter simple praises like ‘Blessed be He’ and ‘Praised be His name,’ stir heaven more than the deepest meditations.” He explained that G-d receives immense joy from sincere, consistent praise spoken with pure faith—especially by simple folk. From that moment, the Baal Shem Tov embraced a new mission: to inspire others to speak words of praise to G-d. He would ask after people’s well-being, prompting responses like: “Baruch Hashem,” “Blessed be His Name.” This practice spread and was eventually adopted by the fellowship of hidden tzaddikim as a central form of divine service.

The Porush who stole Hashem’s Parnasa:[40] Throughout his extensive travels, the Baal Shem Tov promoted the practice of expressing gratitude to G-d, encouraging even laypeople to verbally praise Hashem at every opportunity. On one occasion, upon arriving in a village, he learned of a reputed Porush—an ascetic scholar—who had separated himself entirely from society. This individual lived in seclusion, dedicating himself exclusively to Torah study; he remained in a single room for fifty years, eating, resting, and studying there without interruption. The community regarded him as a figure of great piety and revered him for his righteous lifestyle.

Intrigued by these accounts, the Baal Shem Tov resolved to visit the Porush personally. Upon entering the scholar’s quiet abode, he found him deeply engrossed in study. Disturbing his concentration, the Baal Shem Tov inquired about his health and livelihood. The Porush, choosing to disregard the interruption, continued his studies in silence. Despite this, the Baal Shem Tov persisted with his questions until, losing patience, the Porush reprimanded him for interrupting and demanded that he leave at once.

The Baal Shem Tov, however, posed a thought-provoking question: “Rabbi, why do you deprive Hashem of His sustenance?” The Porush, surprised by such an unexpected inquiry, sat silently, contemplating its meaning. The Baal Shem Tov explained, “While the Jewish people receive their sustenance from Hashem, how does Hashem derive the will to bestow blessings upon us? As stated in Psalms, ‘Veata Kadosh Yoshev Tehilos Yisrael’—‘And You are Holy, Who sits upon the praises of Israel.’ It is through our praises that Hashem is inspired to grant us health and livelihood. Therefore, why withhold from Hashem what is rightfully due to Him?”

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[1] Noach 8:26

[2] Chayeh Sarah 24:48

[3] Yisro 18:10

[4] Sanhedrin 94a

[5] Admur 156:2; 188:12; 215:3; Michaber 156; Tur 156; Rambam Shavuos 12:11; Sefer Hamitzvos Asei 4; Temura 4a

[6] Which names: The Biblical prohibition is only transgressed if one mentions one of the seven names that may not be erased. [Shut Rav Akiva Eiger 25; Emek Sheila ibid; Encyclopedia Talmudit ibid p. 429 footnote 146] See Kitzur SHU”A 6:3

[7] Admur 215:3; 156:2; 188:12; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha p. 261

[8] Shemos 20:7

[9] Sheilasos Yisro Shalita 53

[10] Devarim 28:58

[11] Rambam Shavuos 12:11; Temura 4a; M”B 215; Kitzur SHU”A 6:3

[12] Kitzur SHU”A 6:3

[13] Admur 156:2; Nedarim 7b; See Michaber Y.D. 334: 37 and 43; Rambam Talmud Torah 6:14; Vetzaruch Iyun as to what this statement is coming to add to the Biblical prohibition already mentioned. Perhaps, this is coming to add that one should be careful not to say G-d’s name unnecessarily even for a purpose in which case there is no prohibition involved. Vetzaruch Iyun!

[14] Michaber Y.D. 334:37; Rambam Shavuos 12:9; Nedarim 7b; Encyclopedia Talmudit ibid p. 281 and ibid p. 429

[15] Michaber Y.D. 334:38; Tur 334; Semag Lavin 241

[16] Admur 215:3; 188:12

[17] Admur 215:3 in parentheses; 188:12; 156:2 regarding Shalom

[18] To mention Hashem’s name in a blessing is forbidden even when done for a purpose, unless it is obligated or allowed by Sages. [Admur 188:12; 215:3]

[19] Admur 156:2; Mishneh Brachos 54a

[20] Taz 131; Shelah Miseches Chulin ; Chesed Lealafim 215:6; Elya Raba 1:7; Piskeiy Teshuvos 215 footnote 106

[21] Admur 188:12; Chayeh Adam 5:1; See M”A 188:11; Piskeiy Teshuvos 215 footnote 105; The Rebbe was witnessed to say “May G-d almighty bless you” to many people who passed by during dollars distributions, and in a two minute conversation with David Chase he said it to him three times.

[22] See Admur 188:12 regarding Yaleh Veyavo; Chesed Lealafim 215:9; Kaf Hachaim 215:38; Piskeiy Teshuvos 215:18 footnote 108; See previous footnotes that perhaps this is the intent of the warning in 156:2 against mentioning G-d’s name in vain; Practically, so was the custom of the Rebbe Rayatz even in Yiddish. [See Sefer Hasichos 5703 p. 62]

[23] Piskeiy Teshuvos 215:18 footnote 105

^[24] Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; P”M 219 M”Z 3; Kitzur SHU”A 6:3; Kaf Hachaim 215:25; Encyclopedia Talmudit ibid p. 429 footnotes 161-164

See regarding that G-d’s name foreign languages contains holiness: Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; Bach 84; Olas Tamid 85:6; Ateres Zikeinim 84:3; Shach 179:11 [Kuntrus Achron 85:1]; Bach, brought in Shach Y.D. 179:11; P”M 219 M”Z 3; Kitzur SH”A 5:10; 6:3; Chesed Lealafim 85:2; Urim Vetumim Urim 27:2; Nesivos Hamishpat Choshen Mishpat 27:2; Smeh; Aruch Hashulchan Choshen Mishpat 27:3 in name of many Gedolei Yisrael. For dissenting opinions, see: Rama 179:8; Shach Y.D. 179:11;Chavos Yair 106 regarding if written in non Ashuris letters; Shiltei Giborim Perek Kol Kisvei; Shabbos 115a; Admur 334:12; M”A 334:17; Rambam Shaar Hatziyon 334:27; See Pischeiy Teshuvah Y.D. 276:11; Sdei Chemed Kuntrus; Igros Moshe 2:55; Minchas Yitzchak 1:17 Ketzos Hashulchan 5:41; Encyclopedia Talmudit ibid p. 429 footnotes 161-164;

[25] So is clearly understood from the above ruling. This comes to negate the understanding that based on Admur in Seder 13:4 which prohibits the saying of Thank G-d when it is not done out of joy of the heart, it should always be prohibited to say G-d’s name unless it is being said out of joy of the heart, hence contradicting his ruling above. In truth there is no comparison as it is clear from Admur 215:3 that by a blessing we are more stringent and prohibit the recital of G-d’s name even in a foreign language when it is not Halachically justified even if it is not in vain, and saying thank G-d is considered a blessing similar to the words Baruch Hashem or Berich Rachamana, and therefore may not be said unless it is said out of true gladness of the heart. However to regularly say G-d’s name in a sentence, and not in the form of a blessing, was never prohibited so long as it is not being said in vain. Vetzaruch Iyun from 1) The fact the Rebbe Rayatz was particular to never say G-d’s name in Yiddish even in a sentence [See Sefer Hasichos 5703 p. 62], and 2) Why Thank G-d is considered a blessing and not a statement, as thanks is not a translation of Baruch which means “blessed be” and is rather a translation of Hodaya Lahashem.

[26] The Rebbe was witnessed to say “May G-d almighty bless you” to many people who passed by during dollars distributions, and in a two-minute conversation with David Chase, he said it to him three times.

[27] So rule regarding Adoshem: Taz 621:2; Yosef Ometz 349; Piskeiy Teshuvos 215 footnote 58

[28] Rebbe Rayatz in Sefer Hasichos 5703 p. 62; See previous footnotes that some understand this to be the ruling of Admur in Seder 13:4 regarding the negation of saying thank G-d, although as we explained there, this only negates a blessing with G-d’s name and not a statement with G-d’s name.

[29] See Admur 215:3; 188:12; Seder Birchas Hanehnin 13:4; M”A 215; Shut Tzemach Tzedek 3:2; Piskeiy Teshuvos 215: ; Chavas Daas Y.D. Kuntrus Beis Hasafek 110:20 permits saying Baruch Ata Hashem as Nedava; Ketzos Hashulchan 5:13-14; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266

[30] Admur Seder 13:4; Michaber 215:4; Rambam Brachos 1:15; Brachos 33a

[31] Brachos 33a

[32] Teshuvas Rav Haiy Gaon in Shaareiy Teshuvah 115; Iggur Hilchos Tzitzis

[33] Encyclopedia Talmudit ibid p. 282 footnotes 24-27

^[34] Seder Birchas Hanehnin 13:4; Luach 12:10; P”M 219 M”Z 3; Shut Rav Akiva Eiger 25; Haemek Sheila Yisro Sheilasa 53:2; Kaf Hachaim 215:25; Encyclopedia Talmudit ibid p. 282 footnote 22; Piskeiy Teshuvos 215:12 and 18

Other opinions: Some Poskim rule that the prohibition against saying a blessing in vain only applies when it is said in Hebrew and not when it is recited in foreign language. [Pnei Yehoshua Brachos 12a; See Pischeiy Teshuvah Y.D. 328:1; Encyclopedia Talmudit ibid p. 282 footnote 23]

See regarding that G-d’s name foreign languages contains holiness: Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; Bach 84; Olas Tamid 85:6; Ateres Zikeinim 84:3; Shach 179:11 [Kuntrus Achron 85:1]; Bach, brought in Shach Y.D. 179:11; P”M 219 M”Z 3; Kitzur SH”A 5:10; 6:3; Chesed Lealafim 85:2; Urim Vetumim Urim 27:2; Nesivos Hamishpat Choshen Mishpat 27:2; Smeh; Aruch Hashulchan Choshen Mishpat 27:3 in name of many Gedolei Yisrael; Ketzos Hashulchan 5:41; Encyclopedia Talmudit ibid p. 429 footnotes 161-164; For dissenting opinions, see: Rama 179:8; Shach Y.D. 179:11;Chavos Yair 106 regarding if written in non Ashuris letters; Shiltei Giborim Perek Kol Kisvei; Shabbos 115a; Admur 334:12; M”A 334:17; Rambam Shaar Hatziyon 334:27; See Pischeiy Teshuvah Y.D. 276:11; Sdei Chemed Kuntrus; Igros Moshe 2:55; Minchas Yitzchak 1:17

[35] Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; P”M 219 M”Z 3

[36] Seder Birchas Hanehnin 13:4 “Based on the above ruling, one may not say “Brich Rachamana” in Aramaic, or “Danken Got” in Yiddish, unless it is being said out to express a true joy of the heart. Thus one should warn people who are accustomed to say these terms casually even when there is no joy in the heart against doing so.”; Luach 12:10; See Piskeiy Teshuvos 215:18 footnote 105 who on the one hand writes that one may say thank G-d in response to how he is doing being that he is saying G-d’s name in a way of praise however he then writes that it may not be said out of habit.

[37] See Admur 85:3

[38] Some Poskim rule that the prohibition against saying a blessing in vain only applies when it is said in Hebrew and not when it is recited in foreign language. [Pnei Yehoshua Brachos 12a; See Pischeiy Teshuvah Y.D. 328:1; Encyclopedia Talmudit ibid p. 282 footnote 23]

[39] Sefer HaSichot 5703, p. 134

[40] Sefer Hamamarim Yiddish p. 138; Likkutei Sichos 7 p. 135