Halacha
הלכה א
כָּל הַמְאַבֵּד שֵׁם מִן הַשֵּׁמוֹת הַקְּדוֹשִׁים הַטְּהוֹרִים שֶׁנִּקְרָא בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לוֹקֶה מִן הַתּוֹרָה. שֶׁהֲרֵי הוּא אוֹמֵר בַּעֲבוֹדַת כּוֹכָבִים (גמרא שבת קכ ב) "וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא לֹא תַעֲשׂוּן כֵּן לַה' אֱלֹהֵיכֶם":
כסף משנה
1.
Whoever destroys one of the holy and pure names with which the Holy One, blessed be He, is called is liable for lashes according to Scriptural [Law].[This punishment is given because such an act violates one of the Torah's prohibitions. The prohibition is derived as follows:] With regard to the worship of false gods, [Deuteronomy 12:3-4] states: "And you shall destroy their names from this place. Do not do this to God, your Lord."
הלכה ב
וְשִׁבְעָה שֵׁמוֹת הֵם. הַשֵּׁם הַנִּכְתָּב יוּ''ד הֵ''א וָא''ו הֵ''א וְהוּא הַשֵּׁם הַמְפֹרָשׁ. אוֹ הַנִּכְתָּב אֲדֹנָי. וְאֵל. אֱלוֹהַּ. וֵאלֹהִים. וֵאלֹהֵי. וְשַׁדַּי. וּצְבָאוֹת. כָּל הַמּוֹחֵק אֲפִלּוּ אוֹת אַחַת מִשִּׁבְעָה אֵלּוּ לוֹקֶה:
כסף משנה
2.
There are seven names [for God]:a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;
c) [The name] Elo'ah;
d) [The name] Elohim;
e) [The name] Elohai;
f) [The name] Shaddai;
g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is [liable for] lashes.
הלכה ג
כָּל הַנִּטְפָּל לַשֵּׁם מִלְּפָנָיו מֻתָּר לְמָחֳקוֹ כְּגוֹן לָמֶ''ד מִלַּיהוָֹה וּבֵי''ת מִבֵּאלֹהִים וְכַיּוֹצֵא בָּהֶן אֵינָן כִּקְדֻשַּׁת הַשֵּׁם. וְכָל הַנִּטְפָּל לַשֵּׁם מֵאַחֲרָיו כְּגוֹן ךְ' שֶׁל אֱלֹהֶיךָ וְכֶ''ם שֶׁל אֱלֹהֵיכֶם וְכַיּוֹצֵא בָּהֶן אֵינָם נִמְחָקִים וַהֲרֵי הֵם כִּשְׁאָר אוֹתִיּוֹת שֶׁל שֵׁם מִפְּנֵי שֶׁהַשֵּׁם מְקַדְּשָׁם. וְאַף עַל פִּי שֶׁנִּתְקַדְּשׁוּ וְאָסוּר לְמָחֳקָם הַמּוֹחֵק אֵלּוּ הָאוֹתִיּוֹת הַנִּטְפָּלוֹת אֵינוֹ לוֹקֶה. אֲבָל מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
כסף משנה
3.
All [the letters] which are connected to [God's] name, [but are placed] before [the name itself] may be erased - e.g., the lamed of Lamed-Alef-Daled-Nun-Yud or the bet of B’Elohim and the like. They do not possess the same degree of holiness as [God's] name [itself].All [the letters] which are connected to [God's] name, [but placed] after [the name itself] - e.g., the final chaf of Elohecha or the chaf and the final mem of Eloheichem, and the like may not be erased. They are considered like the other letters of [God's] name, because the name conveys holiness upon them.
Although holiness is conveyed upon them and it is forbidden to erase them, nevertheless, a person who erases these letters which are connected to [God's] name is not [liable for] lashes. However, he does receives "stripes for rebelliousness."
הלכה ד
כָּתַב אָלֶ''ף לָמֶ''ד מֵאלֹהִים, יוּ''ד הֵ''א מֵיְהוָֹה, אֵינוֹ נִמְחָק. וְאֵין צָרִיךְ לוֹמַר יָהּ שֶׁהוּא שֵׁם בִּפְנֵי עַצְמוֹ. מִפְּנֵי שֶׁזֶּה הַשֵּׁם מִקְצָת שֵׁם הַמְפֹרָשׁ הוּא. אֲבָל הַכּוֹתֵב שִׁי''ן דָּלֶ''ת מִשַּׁדַּי, צַדִּ''י בֵּי''ת מִצְּבָאוֹת, הֲרֵי זֶה נִמְחָק:
כסף משנה
4.
If one writes the alef and the lamed of the name Elohim or the yud and the hey of the name Yud-Hey–Vav–Hey, [these letters] may not be erased. Needless to say, the name Yud-Hey [may not be erased]. It is [considered as] a name in its own right because it is part of [God's] explicit name.However, if one writes the shin and the dalet of the name Shaddai, or the tzadi and the bet of the name Tz'vaot, [these letters] may be erased.
הלכה ה
שְׁאָר הַכִּנּוּיִין שֶׁמְּשַׁבְּחִין בָּהֶן אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא כְּגוֹן חַנּוּן וְרַחוּם הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא הַנֶּאֱמָן קַנֹּא וְחָזָק וְכַיּוֹצֵא בָּהֶן הֲרֵי הֵן כִּשְׁאָר כִּתְבֵי הַקֹּדֶשׁ וּמֻתָּר לְמָחֳקָן:
כסף משנה
5.
Other descriptive terms which are used to praise the Holy One, blessed be He - e.g., the Gracious, the Merciful, the Great, the Mighty, the Awesome, the Faithful, the Jealous, the Powerful, and the like, are considered as other holy texts and may be erased.הלכה ו
כְּלִי שֶׁהָיָה שֵׁם כָּתוּב עָלָיו קוֹצֵץ אֶת מְקוֹם הַשֵּׁם וְגוֹנְזוֹ. וַאֲפִלּוּ הָיָה הַשֵּׁם חָקוּק בִּכְלֵי מַתָּכוֹת אוֹ בִּכְלֵי זְכוּכִית וְהִתִּיךְ הַכְּלִי הֲרֵי זֶה לוֹקֶה אֶלָּא חוֹתֵךְ אֶת מְקוֹמוֹ וְגוֹנְזוֹ. וְכֵן אִם הָיָה שֵׁם כָּתוּב עַל בְּשָׂרוֹ הֲרֵי זֶה לֹא יִרְחַץ וְלֹא יָסוּךְ וְלֹא יַעֲמֹד בִּמְקוֹם הַטִּנֹּפֶת. נִזְדַּמְּנָה לוֹ טְבִילָה שֶׁל מִצְוָה כּוֹרֵךְ עָלָיו גֶּמִי וְטוֹבֵל. וְאִם לֹא מָצָא גֶּמִי מְסַבֵּב בִּבְגָדָיו וְלֹא יְהַדֵּק כְּדֵי שֶׁלֹּא יָחֹץ. שֶׁלֹּא אָמְרוּ לִכְרֹךְ עָלָיו אֶלָּא מִפְּנֵי שֶׁאָסוּר לַעֲמֹד בִּפְנֵי הַשֵּׁם כְּשֶׁהוּא עָרֹם:
כסף משנה
6.
[When God's] name is written on a utensil, one should cut off [God's] name and bury it. Even [when God's] name is engraved on a metal or glass utensil and one melts the utensil, one should be [punished by] lashing. Instead, one should cut off [God's] name and bury it.Similarly, if [God's] name was written on one's flesh, one should not wash or anoint oneself. Nor may one stand in a place of filth. If it occurs that such a person must immerse because of a mitzvah, he should wind reeds around [the name] and immerse himself. If he cannot find reeds, he should wind his clothes around it, but should not [wind them] tightly so they will not intervene [between his flesh and the water]. [This is acceptable because] the reason he is required to wind reeds around it is only because it is forbidden to stand before [God's] name when he is naked.
הלכה ז
הַסּוֹתֵר אֲפִלּוּ אֶבֶן אַחַת דֶּרֶךְ הַשְׁחָתָה מִן הַמִּזְבֵּחַ אוֹ מִן הַהֵיכָל אוֹ מִשְּׁאָר הָעֲזָרָה לוֹקֶה שֶׁנֶּאֱמַר בַּעֲבוֹדַת כּוֹכָבִים (שמות לד יג) "כִּי אֶת מִזְבְּחֹתָם תִּתֹּצוּן" וְכָתוּב (דברים יב ד) "לֹא תַעֲשׂוּן כֵּן לַה' אֱלֹהֵיכֶם". וְכֵן הַשּׂוֹרֵף עֲצֵי הַקֹּדֶשׁ דֶּרֶךְ הַשְׁחָתָה לוֹקֶה שֶׁנֶּאֱמַר (דברים יב ג) "וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ" וּכְתִיב לֹא תַעֲשׂוּן כֵּן לַה' אֱלֹהֵיכֶם:
כסף משנה
7.
A person who removes even one stone from the altar, the Temple building, or the Temple courtyard with a destructive intent is [liable for] lashes. [The prohibition is derived as follows:] with regard to the worship of false gods, [Deuteronomy 12:3] states: "And you shall tear down their altars," and [the following verse] continues: "Do not do this to God, your Lord."Similarly, a person who, with a destructive intent, burns wood consecrated to the Temple is [liable for] lashes. [The prohibition is derived as follows:] with regard to the worship of false gods, [Deuteronomy 12:3] states: "And you shall burn their asherot with fire," and [the following verse] continues: "Do not do this to God, your Lord."
הלכה ח
כִּתְבֵי הַקֹּדֶשׁ כֻּלָּן וּפֵרוּשֵׁיהֶן וּבֵאוּרֵיהֶן אָסוּר לְשָׂרְפָם אוֹ לְאַבְּדָם בַּיָּד וְהַמְאַבְּדָן בַּיָּד מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. בַּמֶּה דְּבָרִים אֲמוּרִים בְּכִתְבֵי הַקֹּדֶשׁ שֶׁכְּתָבָם יִשְׂרָאֵל בִּקְדֻשָּׁה אֲבָל אֶפִּיקוֹרוֹס יִשְׂרָאֵל שֶׁכָּתַב סֵפֶר תּוֹרָה שׂוֹרְפִין אוֹתוֹ עִם הָאַזְכָּרוֹת שֶׁבּוֹ. מִפְּנֵי שֶׁאֵינוֹ מַאֲמִין בִּקְדֻשַּׁת הַשֵּׁם וְלֹא כְּתָבוֹ לִשְׁמוֹ אֶלָּא שֶׁהוּא מַעֲלֶה בְּדַעְתּוֹ שֶׁזֶּה כִּשְׁאָר הַדְּבָרִים וְהוֹאִיל וְדַעְתּוֹ כֵּן לֹא נִתְקַדֵּשׁ הַשֵּׁם. וּמִצְוָה לְשָׂרְפוֹ כְּדֵי שֶׁלֹּא לְהַנִּיחַ שֵׁם לָאֶפִּיקוֹרוֹסִים וְלֹא לְמַעֲשֵׂיהֶם. אֲבָל עוֹבֵד כּוֹכָבִים שֶׁכָּתַב אֶת הַשֵּׁם גּוֹנְזִין אוֹתוֹ. וְכֵן כִּתְבֵי הַקֹּדֶשׁ שֶׁבָּלוּ אוֹ שֶׁכְּתָבָן עוֹבֵד כּוֹכָבִים יִגָּנְזוּ:
כסף משנה
8.
It is forbidden to burn or to destroy by direct action any sacred texts, their commentaries, and their explanations. A person who destroys them by his direct action is given "stripes for rebelliousness."To what does the above apply? To sacred texts written by a Jew with a sacred intent. However, should a Jewish heretic write a Torah scroll, it and the name of God it contains must be burnt, since he does not believe in the sanctity of [God's] name and did not compose it for this purpose. Rather, he considers this to be similar to any other text. Since this is his intent, the names [of God he writes] do not become holy.
It is a mitzvah to burn it so that no remembrance will be left of the heretics or their deeds. In contrast, if a gentile writes [God's] name, it should be buried. Similarly, sacred texts that have become worn out or which were written by gentiles should be buried.
הלכה ט
כָּל הַשֵּׁמוֹת הָאֲמוּרִים בְּאַבְרָהָם קֹדֶשׁ אַף זֶה שֶׁנֶּאֱמַר (בראשית יח ג) "אֲדֹנָי אִם נָא מָצָאתִי חֵן" הֲרֵי הוּא קֹדֶשׁ. כָּל הַשֵּׁמוֹת הָאֲמוּרִים בְּלוֹט חֹל חוּץ מִזֶּה (גמרא שבועות לה ב) "אַל נָא אֲדֹנָי הִנֵּה נָא מָצָא עַבְדְּךָ חֵן". כָּל הַשֵּׁמוֹת הָאֲמוּרִים בְּגִבְעַת בִּנְיָמִין קֹדֶשׁ. כָּל הַשֵּׁמוֹת הָאֲמוּרִים בְּמִיכָה חֹל. כָּל הַשֵּׁמוֹת הָאֲמוּרִים בְּנָבוֹת קֹדֶשׁ. כָּל שְׁלֹמֹה הָאָמוּר בְּשִׁיר הַשִּׁירִים קֹדֶשׁ וַהֲרֵי הוּא כִּשְׁאָר הַכִּנּוּיִין חוּץ מִזֶּה (שיר השירים ח יב) "הָאֶלֶף לְךָ שְׁלֹמֹה". כָּל מַלְכַיָּא הָאָמוּר בְּדָנִיֵּאל חֹל חוּץ מִזֶּה (דניאל ב לז) "אַנְתְּ מַלְכָּא מֶלֶךְ מַלְכַיָּא" וַהֲרֵי הוּא כִּשְׁאָר הַכִּנּוּיִין:
כסף משנה
9.
All the names [of God] written in [the passage concerning] Abraham [and the angels] are sacred. Even [the name of God in Genesis 18:3]: "My Lord, if I have found favor in Your eyes," is also sacred. All the names [of God] written in [the passage concerning] Lot are not sacred, except [Genesis 19:18-19]: "And Lot said to them: `Please, do not, O Lord! I have found favor in Your eyes... and You have saved my life.'"All the names [of God] written in [the passage concerning] the hill of Benjamin are sacred. All the names [of God] written in [the passage concerning] Michah are not sacred. All the names [of God] written in [the passage concerning] Navot are sacred.
Every mention of the name "Shelomoh" in the Song of Songs is sacred, except [8:12]: "You, Shelomoh, may have the thousand." Every mention of the word "king" in the Book of Daniel is not sacred, except [2:37]: "You are the King, the King of kings." Its status is like other descriptive terms [for God].