Writing H-shem vs. Hashem

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    Feif Un

    Lately, I’ve seen people write “H-shem” instead of Hashem. There have been people writing “G-d” for as long as I can remember.

    The reason behind it is that we’re forbidden to say Hashem’s name in vain. Because of that, we have the title Hashem – which is not His real name. It’s used specifically because we can’t say the real name whenever we want. Writing H-shem defeats the purpose of the name “Hashem”, which is to avoid using the real name. The same thing with G-d vs. God. “God” isn’t Hashem’s name. It’s more of a title. Writing it out isn’t using the name in vain, it’s substituting a title instead of the actual name.


    You’re right about writing H-shem that there’s no need for that. If Hashem can’t be written out, then it can’t be spoken either. But it is spoken because that’s the non-holy name. Many people utter the word Ado-shem instead of the word Ado-ai as a hybrid of the Ado-ai and Hashem. The reason behind the dash in G-d is because even though the English word isn’t an actual name, since it’s been accepted as a term meaning Hashem, we don’t write it out completely. For example, when writing Yeshayahu, we end off with a yud and an apostrophe instead of the heh. Just be careful to say Kelikaku instead of the Hebrew word for Elijah the Prophet.


    Feif Un-

    Without getting involved in this discussion, I would just like to point out to you that R’ Moshe in the Igros disagrees with you and says it is assur to say the word God in vain. I don’t have one offhand to check the source, but you can easily find it in the Yad.


    B’tzel HaChochma: Writing Bais-Hey (B”H) or Bais-Samech-Daled (BS”D) On a Paper

    There is a Minhag to write on the top of every page you write the letters Bais-Hey (B”H) for Boruch Hashem or B’Ezras Hashem. Does that preclude you from ever throwing out that paper? If so is it better to refrain from writing it?

    The B’tzel HaChochma (4:105) says that we see that most Gedolim did in fact write B”H. Not only on Chidushei Torah that wouldn’t get thrown out but also papers that did not contain any Torah in it. The only time writing a single letter of Shem Hashem comes into question is if you intention is to refer specifically to a letter from the Shem “Yud-Kei”. In the case of B”H the Hey is not referring to a letter from the Shen Hakadosh. Another problem raised by the Radvaz is if you write the first letter of Yud-Kei or Elokim with a line on top signifying for the reader to finish the word. In the case of B”H the Hey is for the word “Hashem” which is not a Shem Hashem.

    He therefore concludes that you should write B”H on all your letters and notes and you need not be careful of where it ends up. If you wrote B”H and you want to be machmir it is enough for you not to throw it directly into the garbage but there is no need to to save it. Better yet he suggests using the letter Bais-Samech-Dalet



    More excerpts from revach.net

    Shevet HaKehosi: Can You Erase Hashem’s Name If It Is Written As A Single Letter Daled or Hey?

    The Rema paskens (YD 276:10) in the name of the Terumas HaDeshen that one can only erase Shem Hashem written (usually in Siddurim) as two letter “Yud”s if really necessary. The Shevet HaKehosi (4:256b) says that if the letters Dalet or Hey are used to indicate Hashem’s name, you are permitted to erase it. He brings a “Raya” from the Tosfos in Shevuos that says although the gemara says that every time it says the name “Shlomo” in Shir HaShirim it refers to Hashem nevertheless you are permitted to erase it.

    If so what is special about two yud’s that you are only allowed to erase it “L’tzorech Gadol”? The Terumas HaDeshen says (2:171) that Tosfos says in the name of R. Chananel that you cannot erase the name of “Havaya” or of “Adnus” even if only the first two letters are written (i.e. Alef Dalet or Yud and Hey). Therefore says the Terumas HaDeshen that when there is two Yuds since the Yud is the first letter of Hashem’s name it is better not to erase. But it is permissible “L’Tzorech” because it is only one letter of Hashem’s name (not two) and it is followed by another Yud that is not part of Hashem’s name

    Rav Moshe Feinstein: Throwing Out Transliterated Brachos

    If a bracha is written in its proper Nusach with the Shem Hashem in Lashon Kodesh using English letters, does it have Kedusha or may you throw it out without worry? This question was posed to Rav Moshe Feinstein (Igros Moshe OC 2 55) regarding a fundraising campaign where they sent out Hadlakas Neiros with the Bracha to people who could not read Lashon Kodesh. The concern however was, that these people may throw it in the garbage.

    Rav Moshe answered that the Shem Hashem written in English has no Kedusha whatsoever and can be thrown out. A transliterated Shem Hashem is not Hashem’s name but rather a cue to the reader to say Hashem’s name. Rav Moshe distinguishes this from two letters Yud written in a siddur, where the Rema (YD 276:10) says can be only erased L’Tzorech, in a time of need. There, says Rav Moshe, the two Yuds aside from telling us that we need to say Shem Hashem, also have significance in their own right, as the letter Yud is the first letter in Hashem’s name.

    Rav Moshe however raises a different issue with regard to sending out transliterated Brachos. His concern was that the people who receive it will read it and say a Brachos Livatala. A solution for that could be to print a warning on it not to say unless you are actually lighting candles. However says Rav Moshe it is better to find a different way to raise funds.

    Rav Moshe Feinstein: Happy Chanukah From Yeshiva…

    Jewish institutions have a practice of sending their patrons religious gifts. Rav Moshe was asked (Igros Moshe OC 2:55) if it was permissible to send something that had transliterated Bracha on it (such as the bracha on the Chanukah candles), since it may very well be erased or burned. The issue arises if it contains Hashem’s name, but it was written in English letters. Is this considered Shem Hashem with regard to the issur of erasing?

    Rav Moshe answered that if the name of Hashem is written in English as it is pronounced in Lashon Kodesh, it does not have the Din of Shem Hashem and can be erased. The reason is that it is not itself the name of Hashem since English letters have no significance other than to guide a person as to how to pronounce a word. Whereas the Aleph Bais has inherent meaning.

    He differentiates this from the way Hashem’s name is written in Siddurim with two consecutive letters “Yud”, where the Rema paskens (YD 276:10) that it may only be erased for an important reason. There also, the letters are not Hashem’s name and only are used a reminder that you must say Hashem’s name at that point. However since the letter Yud is the first letter of the Shem Hashem, the Vilna Gaon says it may be assur to erase.

    Nevertheless Rav Moshe recommends not to do this because people may inadvertently read it when they do not need to and it will cause a Bracha L’vatala. At the very least it should come with cautionary note, not to say the bracha unnecessarily.

    Important Note: We try to convey the Tshuva to the best of our ability. We admit that our understanding may not be accurate. Please also understand that this Tshuva may not be the final word on this topic. One should consult a Rav before drawing any conclusions.


    Just be careful to say Kelikaku instead of the Hebrew word for Elijah the Prophet

    Yiddish speakers say Elye, Shia, Shaye, and in certain circumstances some say Shulen ???? ???? ???? ?? ??????


    Shloimies Shver

    1)The Shulchan Harav is matir Shalom in the Mirchatz ???? ???? ???? ?? ??????????? ???? ??? ????? (??”?) ??? ???????? ???? ???? ?????? ?? ???? ????? ??? ?????? ??? ?? ???? ??? (?????? ?????? ??? ??? ??????? ??? ??????).

    2)Those are machmir,are machmir only in the Merchatz & only Shalom

    Elye, Shia, Shaye etc are chumra yeseira

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