Hazkarah

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§ Rabbi Yosei HaGelili also lists one who curses another using the name of God as liable to be flogged. The Gemara asks: From where do we derive this? Rabbi Elazar says that Rabbi Oshaya says: The verse states: “If you will not observe to perform all the words of this law that are written in this book, that you may fear this glorious and awesome name, the Lord your God” (Deuteronomy 28:58). This refers to one who curses using the name of God. And it is written immediately thereafter: “Then the Lord will make your plagues wondrous [vehifla]”…

Temurah 3b:15-4a:2

It is not only a false oath that is forbidden. Instead, it is forbidden to mention even one of the names designated for God although one does not take an oath. For the verse [Deuteronomy 28:58] commands us, saying: "to fear the glorious and awesome name." Included in fearing it is not to mention it in vain.
Therefore if because of a slip of the tongue, one mentions [God's] name in vain, he should immediately hurry to praise, glorify, and venerate it so that it will not have been mentioned [entirely] in vain…

Mishneh Torah, Oaths 12:11

“You shall not profane My holy name” (Leviticus 22:32). This is among [the sins for which] one is liable for excision, as will be explained. And know that, is not the (greatest) damage and destruction found among the souls of the masses on the lips of the tongue? For they mention [God’s] name for nothing, and they also mention it without reverence. And about this matter did our Rabbis explain (Leviticus Rabbah 27) that which it is written (Isaiah 1:3), “Israel did not know.” And they are also not exacting about the cleanliness of the place and cleanliness of [their] palms.

Sha'arei Teshuvah 3:61

“The memory of the righteous shall be for a blessing” (Prov. 10:7), i.e., the memory of the Righteous One of the world will be for a blessing. Each time we invoke the revered and awesome name of God we are enjoined to bless Him in the sacred tongue, may His name be blessed. Even those of lesser knowledge will understand that this is comparable to a man whose son or loved one has gone on some distant journey; when he refers to him he does so saying, “My son, may he be remembered in peace this day, may all go well with him…

Sefer Chasidim 3:1

Among the positive commandments in the Torah are some of the weighty ones that the masses are not careful about - for example the mention of [God’s] name in vain, as it is stated (Deuteronomy 10:20), “You shall fear the Lord, your God.” And our Rabbis, may their memory be blessed, said (Temurah 4:1), “We have been warned with this not to mention [God’s] name in vain.” And likewise acts of kindness, which is a positive commandment, as it is stated (Exodus 18:20), “and make known to them the way they are to go” - that is acts of kindness (Bava Metzia 30b)…

Sha'arei Teshuvah 3:13

§ Rabbi Shimon bar Zevid said that Rabbi Yitzḥak bar Tavla said that Rabbi Ḥiyya Arikha, the tall, of the school of Rabbi Aḥa said that Rabbi Zeira said that Rabbi Elazar said that Rabbi Ḥanina said that Rabbi Meyasha said in the name of Rabbi Yehuda bar Elai: What is the meaning of that which is written: “But to you that fear My name shall the sun of righteousness arise with healing in its wings; and you shall go forth and leap as calves of the stall” (Malachi 3:20)? “You that fear My name”…

Nedarim 8b:5

Among the [negative commandments] that are dependent on the (heart) [tongue] are: “Since the Lord, your God, moves about in your camp to protect you and to deliver your enemies to you, let your camp be holy; let not anything unseemly be seen among you” (Deuteronomy 23:15). They, may their memory be blessed, said (Berakhot 25b) that included in this [prohibition] is that when we speak words of the Torah of God, may He be blessed - and in our speaking in prayer in front of Him - our camp should be holy, and let not anything unseemly be seen among us…

Sha'arei Teshuvah 3:44

MISHNA: All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah…

Sanhedrin 90a:15-16

Said R. Simeon: ‘In the Torah the Holy Name is mentioned only in connection with a completed world: “On the day when TETRAGRAMMATON Elohim made the heavens and the earth” (Gen. 2, 4).’ From all this it follows that one should not mention the Holy Name in vain, that is, in “emptiness”. One should utter the Holy Name only within a blessing or a prayer. But he who takes the Name in vain, neither in a benediction nor in a prayer, will be punished when his soul will be leaving him: “for the Lord will not hold him guiltless that taketh His Name in vain”.

Zohar, Yitro 26:442

And this commandment is practiced by Torah writ in every place and at all times by males. And by females, it is a doubt among our Rabbis whether they are obligated by Torah writ or not. And a man that transgresses this and eats [nourishing] food but does not recite a blessing after it has nullified this positive commandment. And a woman who transgressed and did not recite a blessing has violated a rabbinic commandment, and maybe a Torah commandment. And so [too,] anyone who read Torah in the morning before he recited the blessings that were fixed over the Torah or the blessing “Everlasting…

Sefer HaChinukh 430:19

“Thou shalt not utter a false report” (Exod. 23:1). This is also a warning to those who listen to evil talk. However, if a man comes to you complaining about his neighbor because his neighbor reproved him in your presence and for this reason he is angry with him and he says, “That one who dared to reprove, himself does such and such,” and he continues to relate unpleasant things about him; if you know that after he tells you he will not go and tell others, because he does not care to inform the public, but tells you in order to unburden his heart, because it weighs upon him…

Sefer Chasidim 64:1

R. Simeon interpreted the verse of Ecclesiastes thus: ‘How good is the celestial name of the supernal holy lights, when they all radiate from the “good oil” we have mentioned! It is a sin to mention the Name of the Holy One in vain, in emptiness. A man who does that were better not to have been born.’

Zohar, Yitro 26:440

This baraita is apparently self-contradictory. On the one hand, you said that one who recites havdala in the Amida prayer is more praiseworthy than one who recites havdala over the cup of wine, indicating that reciting havdala in the Amida prayer alone is sufficient. And then it is taught: If one recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head…

Berakhot 33a:35

Secular matters may be discussed in a latrine, even in Hebrew. Similarly, the terms used to express Divine attributes, such as merciful, gracious, faithful and the like, may be uttered in a latrine.
However, the specific names of the Almighty - i.e., those which may not be erased - may not be mentioned in a latrine or bathhouse that has been used. If a situation arises where it is necessary to restrain someone from wrongdoing, this should be done, even in Hebrew and even concerning matters of sanctity.

Mishneh Torah, Reading the Shema 3:5

R. Eleazar was once going to see his father-in-law, accompanied by R. Abba. He said: ‘Let us discourse on the Torah as we go.’ R. Eleazar then took as his text the verse: “Say, I pray thee, thou art my sister” (Gen. 12, 13). ‘This’, he said, ‘is very strange. Can we believe that a God-fearing man like Abram should speak thus to his wife in order that he might be well treated? The truth is, however, that Abram relied on the merit of his wife, and not on his own merit, to procure for him the money of the heathen, for a man obtains money through the merit of his wife…

Zohar, Tazria 35:181

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