God or G-d?

Although most English-language Torah publications use "God" in the course of their texts, many others choose to use "G-d", instead. It is explained that those who use "G-d" do so in order to absolve themselves of any responsibility for the wearing away of the word "God", ostensibly God's name, when these works are later discarded, something which might even be a biblical prohibition.[1]

The source for the prohibition on erasing God's name is derived from the verse “You shall break apart their altars, smash their pillars…and obliterate their names", referring to the requirement to destroy all traces of idolatry in the Land of Israel. However, the verse continues with the warning "You shall not do so to the Lord your God”^[2] obligating us to ensure that nothing Holy is wantonly destroyed. It is from here that the custom to write the letters “BH” or “BSD” at the top of letters and other correspondences is derived, abbreviations for "with God's Help" or "with the Help of Heaven", rather than writing out God's name in full,  as these materials are likely to be thrown away ("destroyed")  once one is done with them.[3]

It seems to be the consensus of most rabbinic authorities, however, that the word "God" has no sanctity whatsoever.[4] It is argued that "God" is not one of God's names, but rather, it is merely a title which is used to refer to Him. Therefore, writing "G-d" is simply unnecessary though it is a gesture of added reverence.[5] Rabbi Yosef Dov Soloveitchik was among those of the opinion that there was no reason at all not to write the word "God". In fact, not only does the word "God" posses no sanctity, but many authorities are of the opinion that even actual names of God which are transliterated into other languages have no sanctity and may be erased, as well.[6] When referring to God in everyday speech one should say "God" or "Hashem" but not "Adoshem" as some people are mistakenly accustomed to.[7]

One should never write any of God's names in Hebrew when writing letters or other documents that are likely to be thrown away.[8] Some authorities have even asserted that poverty will befall those who do so. In fact, in ancient times a holiday was established to celebrate the discontinuation of the use of God's name in secular documents.[9] Unfortunately bar-mitzva and wedding invitations often contain Scriptural verses which are written out in full, complete with God's name. One who receives such things must cut out these citations and place them in a geniza for disposal just as is done with other holy texts.[10] One should also not use the ashurit script for writing anything secular.[11] It is permitted to erase the name of God from electronic media such as CD's or a computer screen.[12]

Although we've established that the word "God" does not posses any inherent sanctity one must still treat any documents where it appears with reverence.[13] For example, one should not take such materials into the bathroom. In fact, it is reported that Rabbi Moshe Soloveitchik would empty his pockets of any United States currency before entering a bathroom because such notes contain the words "In God We Trust".[14] Additionally, even though materials that merely contain the word "God" do not require geniza as most other holy texts, they should not be discarded indiscriminately, either.  Rather, they should first be placed into a clean bag and only then put into the household garbage.[15] This is often referred to as "respectful disposal".[16] Of course, recycling is also a praiseworthy option for such materials.[17]

This issue is also relevant with regards to the many Torah pamphlets that are distributed in synagogues around the world each week. Any such sheets which contain God's name or quote complete Torah verses in Hebrew must be disposed of by being placed in a geniza. In fact, once a complete verse is quoted in Hebrew it must be placed in a geniza even if it is a verse which does not contain God's name. This is true even if it does and God's name is mechanically altered.[18] Torah materials in languages other than Hebrew may be discarded in a respectful manner, as described above. Some authorities even allow burning such materials.[19] The reason why many halachic authorities are lenient with these pamphlets is because they are printed with the understanding that they are likely to be thrown away. As such, they don't assume any measure of holiness from the start.[20]

We are taught that one who does not treat sacred texts with the respect they deserve is considered to have desecrated the entire Torah.^[21] It is worth noting that even the smashed pieces of the first tablets of the Ten Commandments, which were no longer usable, were still treated with utmost respect.^[22]

[1] Devarim 12:3,4.

[2] Devarim 12:4.

[3] Aruch Hashulchan, YD 276:28.

[4] Shach, YD 179:11; Mishna Berura 85:10; Rabbi Akiva Eiger, YD 276; Minchat Chinuch 437:5. For a dissenting view see Kitzur Shulchan Aruch 6:3.

[5] Achiezer 3:32.

[6] Shach, YD 276:11.

[7] Taz, OC 621:2; Kitzur Shulchan Aruch 6:3

[8] Kitzur Shulchan Aruch 6:3; Igrot Moshe, YD 2:135; She'eilat Shlomo 4:233,235.

[9] Rosh Hashana 18b.

[10] Aruch Hashulchan, CM 27:3. See also Yabia Omer 9:24.

[11] Pitchei Teshuva, YD 271:20; Rav Pealim, YD 4:32; Radbaz 44; Rivevot V'yovlot 3:111.

[12] YD 1:173.

[13] Chavot Yair 109. See also Dvar Chevron 2:40.

[14] Nefesh Harav p.160-161.

[15] Teshuvot V'hanhagot 1:553-554.

[16] See Bnei Banim 3:20 on this issue including other solutions to the disposal of holy writings.

[17] Minchat Yitzchak 1:17.

[18] See Rema, YD 276:10; Shach, YD 276:14,15.

[19] Igrot Moshe, OC 2:55; Minchat Yitzchak 1:17; Yabia Omer, YD 4:21.

[20] Minchat Yitzchak 1:17-18; Yabia Omer, YD 4:20-21. See also Zekan Aharon 2:70 and Halichot Shlomo, Tefilla. 20 footnote 72.

[21] Sefer Chassidim 273–276, 916, 918.

[22] Menachot 99a.