[Regarding] a Torah scroll that became worn out - we place into an earthenware vessel and bury it in the grave of a Torah scholar; even one who only studies the laws and has not served under [higher level] Torah scholars.
And Rava said: A Torah scroll that became worn out is interred and buried next to a Torah scholar, and in this regard, a Torah scholar is defined even as one who only studies the halakhot in the Mishna and the baraitot but is not proficient in their analysis. Rav Aแธฅa bar Yaโakov said: And when it is buried, it is first placed in an earthenware vessel, as it is stated: โAnd put them in an earthenware vessel, that they may last for many daysโ (Jeremiah 32:14).
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Do not worship your God ืืืื in like manner,
The conclusion is that Rabbi Yosei prohibits indirect extinguishing, and the Rabbis permit it. The Gemara raises a contradiction between one statement of the Rabbis and a second statement of the Rabbis; and it raises a contradiction between one statement of Rabbi Yosei and a second statement of Rabbi Yosei. As it was taught in a baraita: If one had a sacred name of God written on his skin he may neither wash it in water lest it be erased, nor may he smear it with oil, nor may he stand in a place of filth because it is disrespectful of Godโs name. If an immersion of mitzva happened to present itself, he wraps a reed over Godโs name and then descends and immerses. Rabbi Yosei says: Actually, he descends and immerses in his usual manner, even if it is not an immersion of mitzva, provided that he does not rub the spot and erase the name. Apparently, Rabbi Yoseiโs opinion is more lenient than that of the Sages with regard to indirectly causing a prohibited outcome.
[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.
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.
Is that to say that gracious and compassionate are sacred names? The Gemara raises a contradiction from a baraita: There are names of God that may be erased and there are names of God that may not be erased due to their inherent sanctity. These are names that may not be erased: For example, several variations of the name God [Elohim]: El, Elohekha with a second person singular suffix, Elohim, Eloheikhem with a second person plural suffix; I Shall Be As I Shall Be, alef dalet, yod heh, Almighty [Shaddai], Lord of Hosts [Tzevaot], these names may not be erased.
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