Pasuk for name

most sidurim have it at the end of shmonei esrei

if first letter is nun and last is ayin

there is no posuk in tanach, sorry

Hopefully you’ll get a reply, but it seems pretty likely that it is a computer program.

Hopefully you’ll get a reply, but it seems pretty likely that it is a computer program.

I figured as much. I was hoping to actually get the name of the tool he (?) used.

The Wolf

while we are on this topic can someone find me the source why we to say the pasuk for your name in shemona esrei? i always wanted to know-thanx!

Its brought down in sefer Shla (Sheni Luchos Habris) and its a segula to help a person remember thier name when they stand before the Bes Din Shel Ma’aloh (My guess is, it only works if one takes the possuk and makes it their “mission statement”, ei, tries to live up to the directive.. but that’s also my 2 cents. Ask a rov / rebbe to hear the bigger picture)

Yom Hadin, as it has been described, is a frightfull event, and like many frightfull experineces, has the ability to disorient a person (as it were).

While the full experience defies comparison, if I had to guess, imagine standing in a courtroom, and as you wait in line for your turn, you see the exacting justice the people ahead of you are getting. And as you hear the long list of wrongs read off (and realize that there was truly no excuse for any averah, no matter how good a reason they may have had), you realize that when your turn comes, you’ll most likely be in the same pickle.

I don’t know about you, but that scene scares the wits out of me. But there is hope! As one of Am Yisroel, we have what is called zechus avos, and if you know who you are, you know who to call in for help (this is it, in a nutshell, but you get the general idea)

Again, talk to your rov / rebbe, and if you don’t have one.. get one.. they can shed more light on this than I ever could!

hamalbin pnei chaveiroi, hamalbin=whitening, when you embarass someone you’re whitening his account of aveiros and putting them on your account. When you come to beis din shel maale, they ask you all kinds of questions about these aveiros(you never did and therefor don’t recognise), you get lost about all the names involved untill you don’t even know which one belongs to you…

Wolf-

The Chofetz Chaim in sefer Shmiras Haloshon says that speaking loshon harah causes the victim’s sins to be transferred to the offender’s “account” and mutatis mutandis for the offender’s merits. I believe this is is what tralala refers to.

pleasr read the first 3 lines again

The Chofetz Chaim in sefer Shmiras Haloshon says that speaking loshon harah causes the victim’s sins to be transferred to the offender’s “account” and mutatis mutandis for the offender’s merits. I believe this is is what tralala refers to.

Fair enough. But then I would expect that a Fair Judge would not expect you to answer for a sin that you cannot answer for (because you weren’t there). IOW, if you want to say that HKBH “transfers” sins to your account for a wrong you did, then fine – but I cannot accept that He would deliberately “torment” you to answer for those sins when He knows that you cannot because you weren’t even there.

The Wolf

Im imagining it works the same way with Mitzvohs-if someone was positively affected by something that you did it will tip the scale in your favor-even though you might not recall it.

“I cannot accept that He would deliberately “torment” you to answer for those sins when He knows that you cannot because you weren’t even there.”

I can’t speak with any knowledge on this, but I’m not clear that “answer for” means “tell Me why was the sin done”. In the Olam Ho’emes nothing is hidden, so the need to “answer for” is not easily understood in that sense. It is quite possible that the intent is that the ba’al loshon harah takes the consequences of the trasferred sins.

The best would be to find the actual wording in the sefer and try to understand that instead of trying to interpret the paraphrasing that was likely done with randomness.

I’m with wolf on this. Even if you are punished as if you did that persons sins, why would you be asked about them? What is the purpose?

Does anyone find this whole idea of aveira transfer bizarre? I wonder what it means.

I recently read an article about the Chazon Ish (or was it Rav Shach?) and the name nota was mentioned.

He was handed a kvittle that read Nosson Nota, and said, “your real name is Nosson Dov; Nota is a nick-name.

Not sure if this helps the OP, but just in case, this is what I found

If you have more than one name, is the minhag to say a pasuk for each one? I’ve always said just the pasuk for my first name.

I say for both and then the first letter of the first name and last letter of the last. I know, massive Brisker 🙂

Most yiddish names dont have the pasuk in the back of the siddur cuz it usualy ends in an alef, and most hebrew names end in a hey. does any one know a pasuk for first letter gimmel and last letter alef ? ( a yiddish name).

p.s. I think artscrollsays you can use a pasuk that has your actual name in it.

I have seen Noa, a girl’s name spelled nun, vov, ayin

R’ C. Kanievsky says that one who has the name ??? ? should say ????? ??:??

Lomed you basically have no idea what you’re talking about. There are some 2 names that are joined together sometimes, if the person wants to. For example, Dov Ber is generally joined as Dovber or Duber by Lubavitchers. But a name like Binyomin Zev or Arye Leib or Shraga Feivel, although the 2nd name is basically a translation such as Dov Ber, these names are always separate. The Torah can’t be considered an authority for giving names. There’s no halocho mamish for that. Also, people generally have a wrong idea of what 2 or 3 names in Judaism signify. Goyim have a 1st name and a 2nd name and often the 2nd name signifies something. Italian Catholics give a 1st name which is their birth name and the middle name is called a religious name, Often their saints etc, such as Michael. Irish Catholics generally give the 2nd name as a family last name, such as the mother’s maiden name, John Fitzgerald Kennedy, et al. When we give 2 or 3 names, they aren’t “middle” names. Each is a name. It’s almost as if we have only one 1st name which consists of 2 or 3 names. The minhag of saying a posuk, which is clearly for “remembering” your name after death in Beis Din shel maloh, should cover each name that a person has with a posuk. How that’s done can be in several ways. The way most people do is with a clear posuk with the 1st ois and last ois the same in the name and the posuk. If there is no posuk, then just figure something out to compensate. This whole idea is only a segulah to remembering. So use the segulah to the best of your ability.

Therefore, since we don’t have any halachic source which implies that one may have two separate halchically recognized names, then obviously the two worded names which you mentioned that you consider two separate names, are actually halachically recognized as one long name (with which he is recognized in Heaven), only that it might be spelled separately which has no significance in halacha.

Says Who: Since we don’t find in the Torah such a concept that one may have two separately recognized names, therefore the proof lies on the one who is being “mechadesh” that there does exist such status in halacha. “Hamotzei M’chaveiro alav Haraya”.

I don’t see why we should need proof to imply that two worded names are recognized as one long name in halacha, since this is consistent with the Torah concept of one name per one person; and that which the names are spelled separately is insignificant in halacha and can hardly be counted as proof.

Says Who: Many times in the Torah and Na”ch the posuk may refer to someone in different places by different names, and then the Midrash will explain which name is his real one and which is only a nickname, and why the Posuk gave him/her that particular nickname. For example, Sara/Yiscah, Hagar/Ketura, Haman/Memuchan; the real name is Sara and her nickname given by the Torah was Yiskah for the reasons stated by Rash”i. I guess according to these midrashim, we would have to conclude that Yisro had one real name and the others were only nicknames.

Obviously when one names his child two worded names, his intention is that they both be considered his real name, and to make that possible we would have to halachically recognize both words as one long name, even though other people may have used each word separately on two different people.