The prohibition of saying a Bracha Levatala:[1]
- Saying Hashems name in vain:
Saying Hashem’s name in vain:[2] It is Biblically forbidden for one to mention God’s name[3] in vain [i.e. Lashav, or Livatala].[4] [This is derived from the verse[5] “Lo Sisa Sheim Hashem Elokecha Lashav,”[6] or the verse[7] “Liyirah Es Hashem Hanechbad Vehanora.[8]” One who does so transgresses this positive command.[9]] One must beware not to mention God’s name in vain as wherever the name of God is commonly mentioned [in vain] death or poverty is found.[10] One who says Hashem’s name in vain is liable for excommunication[11] if he did so advertently.[12]
Definition of in vain – Mentioning G-d’s name for no reason or purpose:[13] Mentioning God’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:[14] It is permitted to mention God’s name for a purpose, even if this purpose is mundane and not related to a Mitzvah, so long as God’s name is not being mentioned within words of vanity [and is not being mentioned in the way of a blessing[15]]. Thus, one may mention God’s name when greeting an individual with Shalom.[16] Likewise, one may recite God’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[17]].[18] Nonetheless, even when permitted, is proper to avoid mentioning God’s name unnecessarily, and so is the widespread custom of God fearing Jews.[19] [Thus, many people avoid saying God’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, God’s name should not be mentioned when singing a song that contains a verse, as is customarily sung by Jewish singers today.[20]]
Reading Hashem’s name in a verse in Talmud or other learning text: When reading the Talmud [or other Torah Sefer] one may read Hashem’s name in the verses that are found in the text.[21] [This applies even if the verses are not complete.[22]] Furthermore, some Poskim[23] rule one is actually obligated to recite Hashem’s name.[24] Other Poskim[25] however rule that one is to refrain from mentioning Hashem’s name and is rather to say Hashem or Elokeinu or Shakaiy and the like. One however is not to say the term, Adoshem, despite the common practice.[26] [The Rebbe’s custom was to avoid saying Hashem’s name when quoting a verse.[27]]
Saying Hashem’s name during a speech: When quoting a verse in a speech, one may recite Hashem’s name, just as is the law regarding one who is reading from a text. However, as stated above, some refrain from doing so.
How to say Hashem’s name when in reference to false gods, such as in the words “Elokim Acheirim”: From the letter of the law, it is permitted to recite the actual name “Elohim” when in reference to deities and not to Hashem, such as in the words “Elohim Acheirim.”[28] Furthermore, many are accustomed to specifically say “Elohim Acheirim” in reference to other gods, to emphasize that it is not Hashem and does not deserve the respect given towards Hashem’s name.[29] Thus we find in many publications, and printings, that although when Elokim is in reference to Hashem it is written with a Kuf, the words “Elohim Acheirim” is written with a Hei. On the other hand, the Rebbe was accustomed to reciting the words “Elokim Acheirim” with a Kuf, and explained that this is the common practice.[30] The reason for this is because if one says “Elo-him Acheirim”, it may appear to others as a belittlement of Hashem’s name.[31] Also, perhaps it is said so one not come to belittle a name that has true reference to Hashem. Practically, this matter is dependent on custom, and each community is to abide by their custom in this matter. A stated, the custom of the Rebbe, and accordingly the Chabad custom, is to say Elokim Acheirim.
In foreign language:[32] 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 God’s name in a foreign language for a purpose, even if this purpose is mundane and not related to a Mitzvah, so long as God’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 God while speaking words that are not of vanity.[33] Certainly it is permitted for one to bless somebody with saying “May G-d almighty bless you.”[34] However, seemingly one is not allowed to say God’s name unnecessarily for no real purpose, such as to say “Oh My God” casually after every minor occurrence, and therefore people are indeed accustomed to say “Oh my Gosh” in order not to say God’s name in vain. However, seemingly this to should be avoided as it is not respectful of God to nickname him as “Gosh.”[35] Rather, one should just not say anything by minor occurrences, and by major occurrences it is permitted for one to say “Oh My God,” as it is not in vain. To note that some are particular not to say God’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.[36]]
- Saying a blessing in vain, or saying an unnecessary blessing:[37]
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 God’s name in vain.[38] [This prohibition only applies if one verbalizes the blessing, and not if one says the blessing in his mind.[39]]
Biblical or Rabbinical:[40] There is no Biblical prohibition against reciting God’s name unnecessarily if it is being done for a purpose in a way of honor and respect. Accordingly, there is no Biblical prohibition to unnecessarily recite God’s name in a blessing. However, Rabbinically it is forbidden to recite a blessing in vain or to recite an unnecessary blessing. [This however only applies if the blessing is not needed at all, however, if the blessing is generally needed then it may be recited, and this is the reason for why women may recite a blessing for the commands that they are exempt from and it is not considered a blessing in vain.[41]]
The severity of saying a blessing in vain:[42] Any individual who recites an unnecessary blessing is considered to be carrying the name of God in vain and is considered as if he swore in vain [and transgresses the command of “Lo Sisa”[43] and is thereby liable for excommunication[44] if he did so advertently[45]]. [As stated above, this prohibition is Rabbinical.] Furthermore, wherever the name of God is commonly mentioned [in vain] death or poverty is found.[46]
The definition of a blessing in vain or an unnecessary blessing: In essence, there is no difference between a blessing in vain and an unnecessary blessing as every unnecessary blessing is considered to be a blessing in vain. What is this defined as 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.[47] Likewise, any blessing which was not instituted by the sages to be said is considered an unnecessary blessing.[48] Likewise, causing oneself to be required to repeat a blessing is considered an unnecessary blessing.[49]
In foreign language:[50] It is forbidden to recite an unnecessary blessing whether in Lashon Hakodesh or a foreign language.[51]
Saying Thank G-d:[52] Based on the above ruling, one may not say “Brich Rachamana” in Aramaic, or “Danken Got” in Yiddish, [or “Thank God” in English, or “Gracias a Dios” in Spanish, or “Alhamd Lilah” in Arabic, “Slava Bogu” in Russian[53]], 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 of the heart to not do so. [Nonetheless, many are lenient in this matter.[54] To note, that this negation is only regarding saying God’s name in a blessing, such as saying “thank God” or “blessed be God,” however, to simply say the word God 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.]
Reading Hashem’s name in a blessing in Talmud or Poskim: When reading the Talmud [or other Torah Sefer] one may not read Hashem’s name in the blessings that are found in the text.[55] [Some Poskim[56] rule that the same law applies towards a child. It is however permitted for a child to do so for education purposes, in order to properly learn the blessing.[57]]
- Answering Amen to a blessing in vain:[58]
It is forbidden to answer Amen to a blessing that was said in vain.
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[1] See Admur 156:2; 188:12; 215:3; Seder 13:4; Luach 12:10; Michaber 215:4; Rambam Brachos 1:15; Brachos 33a; Kitzur SHU”A 6:3-6; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266 and Erech Azkaros Vol. 1 p. 429; Piskeiy Teshuvos 215:18
[2] Admur 156:2; 188:12; 215:3; Michaber 156; Tur 156; Rambam Shavuos 12:11; Sefer Hamitzvos Asei 4; Temura 4a
[3] 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
[4] Admur 215:3; 156:2; 188:12; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha p. 261
[5] Shemos 20:7
[6] Sheilasos Yisro Sheilta 53
[7] Devarim 28:58
[8] Rambam Shavuos 12:11; Temura 4a; M”B 215; Kitzur SHU”A 6:3
[9] Kitzur SHU”A 6:3
[10] 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 God’s name unnecessarily even for a purpose in which case there is no prohibition involved. Vetzaruch Iyun!
[11] Michaber Y.D. 334:37; Rambam Shavuos 12:9; Nedarim 7b; Encyclopedia Talmudit ibid p. 281 and ibid p. 429
[12] Michaber Y.D. 334:38; Tur 334; Semag Lavin 241
[13] Admur 215:3; 188:12
[14] Admur 215:3 in parentheses; 188:12; 156:2 regarding Shalom
[15] 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]
[16] Admur 156:2; Mishneh Brachos 54a
[17] Taz 131; Shelah miseches Chulin ; Chesed Lealafim 215:6; Elya Raba 1:7; Piskeiy Teshuvos 215 footnote 106
[18] Admur 188:12; Chayhe 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.
[19] 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 God’s name in vain; Practically, so was the custom of the Rebbe Rayatz even in Yiddish. [See Sefer Hasichos 5703 p. 62]
[20] Piskeiy Teshuvos 215:18 footnote 105
[21] Sheilas Yaavetz 81, brought in Shaareiy Teshuvah 215:4; Chesed Lealafim 215:7; Pela Yoeitz Shem Shamayim; P”M 215 A”A 5; Torah Leshma 496; Shoel Umeishiv Kama 3:53; Hisorerus Teshuvah 1:4; Toras Chaim Sofer 215:5; M”B 215:14; Maharil Diskin KU”A 104; See Or Letziyon 2:14-36; Yabia Omer 3:14; Yechaveh Daas 3:13; Tzitzi Eliezer 13:1; Mishneh Halachos 4:27; Piskeiy Teshuvos 215:10; See Admur 156:2; 188:12; 215:3
[22] Igros Moshe 2:56 as is implied from Sheilas Yavetz ibid; See Chayeh Adam 5:2; Piskeiy Teshuvos 215:10
[23] Sheilas Yaavetz ibid in name of Chacham Tzevi and so is his opinion and so was custom of Rabbanim that he witnessed; Daas Torah 215 in name of Zechor Leavraham in name of Shelah; Igros Moshe 2:56 regarding a whole verse that one must say Hashem’s name; See however P”M and M”B ibid who write “He is permitted to say it”, See however Igros Moshe ibid who interprets them to refer to a partial verse.
[24] The reason: As it is not befitting to recite Hashem’s name in it’s unnatural form. [See Taz 621:2] Alternatively, this is because it is forbidden to stop in the midst of a verse in an area that Moshe did not stop, and if one does not say Hashem’s name it is considered as if he stopped in middle of a verse. [Igros Moshe 2:56 in his reason behind the ruling of the Yaavetz]
[25] Tashbatz 419 in name of Maharam that so was his custom; Ikarei Daat 1:21 based on Maharsha Sanhedrin 114b; Zichronos Eliyahu of Rav Eliyahu Mani Mareches Mem based on Tashbatz ibid; Aruch Hashulchan 215:2 that so is custom even though there are Poskim who are lenient; See Admur 188:12 regarding Yaleh Veyavo
[26] Taz 621:2; Yosef Ometz 349; See Piskeiy Teshuvos 215 footnote 58
[27] Heard from Rabbi Groner
[28] Implication of Rebbe in Likkutei Sichos 24:453; So is ruled regarding the name Tzeva-os that since it is also used for mundane purposes, it may be said as Tzevaos. Certainly, then this would apply to the name Elokim when it is used for a deity: See Sheivet Halevy 9:217; Kinyan Torah 3:110; Mishneh Halachos 13:198; Rebbe in Mamar “Vayehi Baetzem Hayom Hazeh” printed in Hisvadyos 1983 2:850 that the custom is to say Tzeva-os. See also Halichos Shlomo 22 footnote 32; Piskeiy Teshuvos 215:12
[29] So is accustomed in many circles of Litvish and Polish Jewry, and so has been taught throughout many Chadarim throughout the world. [See Hiskashrus 785 p. 19]
[30] Likkutei Sichos 24:453
[31] The Rebbe ibid cites the Ramban on Devarim 21:22 regarding hanging a Canaanite that it should not be done being it can be viewed as a belittlement of Hashem. This implies that one should avoid saying the name Elo-him even when in reference to a deity, being that people will mistake it for a belittlement of Hashem’s name.
[32] 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 God’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;
[33] 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 God’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 God’s name even in a foreign language when it is not Halachically justified even if it is not in vain, and saying thank God 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 God’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 God’s name in Yiddish even in a sentence [See Sefer Hasichos 5703 p. 62], and 2) Why Thank God 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.
[34] 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.
[35] So rule regarding Adoshem: Taz 621:2; Yosef Ometz 349; Piskeiy Teshuvos 215 footnote 58
[36] 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 God, although as we explained there, this only negates a blessing with God’s name and not a statement with God’s name.
[37] 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
[38] Admur Seder 13:4; Michaber 215:4; Rambam Brachos 1:15; Brachos 33a
[39] Halachos Ketanos 2:146; P”M Pesicha Hilchos Brachos 2 and A”A 185:1; Encyclopedia Talmudit ibid p. 281, unlike Perach Shushan
[40] Admur 215:3; M”A 215:6; Tosafos Rosh Hashana 33a; Rosh Kiddushin 1:49 in name of Rabbeinu Tam; Rabbeinu Yona Brachos 8; Chinuch Mitzvah 430; Ran Rosh Hashanah 4; Shita Mekubetzes Brachos 36a; Terumas Hadeshen 37 in name of Geonim; Shut Rivash 384; Elya Raba 215:5 that so applies even according to Rambam and so writes Nishmas Adam 5:1; Maaseh Rokeiach Brachos 1:15; ; Teshuvos Harambam 26; Temura 4a; See Shut Tzemach Tzedek 3:2
Other opinions: Some Poskim rule that saying a blessing unnecessarily is a Biblical prohibition based on the first “One shall not carry God’s name in vain.” [M”A 215:6 in name of Rambam Brachos 1:15; Shavuos 12:9 and Teshuvos Harambam 84; Birkeiy Yosef O.C. 46:6; Tosefes Yom Hakippurim Yuma 80b; Possible implication of Michaber Y.D. 334:17; Possible implication of Nedarim 7b; Rebbe Efraim in Sefer Hayashar p. 81; See Shut Tzemach Tzedek 3:2] The former opinion interprets this verse to negate only the mentioning of God’s name in vanity, which is defined as when it is mentioned within words of nonsense, for no purpose, and not in the form of a blessing, and it is only the sages who added that one also transgresses when he mentions a blessing unnecessarily. [Admur ibid; See Shut Tzemach Tzedek 3:2]
[41] Shut Tzemach Tzedek 3:2
[42] Admur 215:3; Michaber 215:4; Rambam Brachos 1:15; Brachos 33a
[43] Brachos 33a; M”B 215:17
[44] Michaber Y.D. 334:37; Rambam Shavuos 12:9; Nedarim 7b; Encyclopedia Talmudit ibid p. 281 and ibid p. 429 footnote 158 in name of Geonim and Nimukei Yosef Nedarim ibid
[45] Michaber Y.D. 334:38; Tur 334; Semag Lavin 241
[46] 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 God’s name unnecessarily even for a purpose in which case there is no prohibition involved. Vetzaruch Iyun!
[47] Brachos 33a
[48] Teshuvas Rav Haiy Gaon in Shaareiy Teshuvah 115; Iggur Hilchos Tzitzis
[49] Encyclopedia Talmudit ibid p. 282 footnotes 24-27
[50] 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 God’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
[51] Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; P”M 219 M”Z 3
[52] Seder Birchas Hanehnin 13:4; Luach 12:10; See Piskeiy Teshuvos 215:18 footnote 105 who on the one hand writes that one may say thank God in response to how he is doing being that he is saying God’s name in a way of praise however he then writes that it may not be said out of habit
[53] See Admur 85:3
[54] See Halichos Shlomo 22:9; Piskeiy Teshuvos 215:18 footnote 107
[55] M”A 215:5; Birkeiy Yosef 215 that so is custom of elderly Rabbis; Machazik Bracha in name of Tashbatz Katan 419 in name of Maharam, brought in Shaareiy Teshuvah 215:4; P”M 215 A”A 5; M”B 215:14; Igros Moshe 2:56
Other opinions: Some Poskim rule it is permitted and an obligation to recite Hashem’s name even in the blessings that are found in the text and that one is specifically to do so in order so he learn the correct dialect [Sheilas Yaavetz 81] See also regarding Kiddush Levana that the following Poskim rule one may read the blessing in the Talmud:Tur with Hashem’s name even past the time: Divrei Torah 4:107; Darkei Chaim Veshalom 495; See also Avnei Nezer 383; Taamei Haminhagim p. 199 brings from Derech Pekudecha in name of the Chozeh Melublin that after the time has passed one may nevertheless read the blessing from the Gemara. Alef Lamagen 581:22 concludes from Derech Pekudecha that so is the custom of the world to say it from a Gemara with a blessing after the correct time; ; Mentioned in words of Rebbe Rashab in Shemuos Vesipurim p. 184
[56] Igros Moshe 2:56
[57] Admur 215:2
[58] Admur 215:3; Michaber 215:4; Rambam Brachos 1:15; Encyclopedia Talmudit ibid p. 281
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