Study Shevuot folio 35B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
or in the name of He Who is compassionate, that the tanna is stating the halakha. Although gracious and compassionate are not names of God, the reference in the Mishnah is to an oath in the name of God.
Rava said to Abaye: If so, in the case of one who administered the oath to the witnesses in the name of heaven and in the name of earth as well, say that it is with regard to an oath in the name of He for Whom the heaven and the earth are His that the tanna is stating the halakha. Why, then, does
The Talmud rejects this: How can these cases be compared? There, since there is no other entity that is called gracious and compassionate, certainly it is in the name of He Who is gracious, and certainly it is in the name of He Who is compassionate that the tanna is speaking. By contrast, here, si
§ Apropos the names of God that may be erased and those that may not be erased, the Talmud discusses the details of the matter. A baraita states: If one wrote the letters alef lamed from the name Elohim, or yod heh from the Tetragrammaton, this pair of letters and that pair of letters may not be e
R' Yosei says: The word tzevaot may be erased in its entirety, as God is called Tzevaot only in the context of the children of Israel, and it is not an independent name of God, as it is stated: “And I shall bring forth My hosts [tzivotai], My people the children of Israel, out of the land of Egypt