Gittin 54: Intention and Consequences; Writing the Name of G-d Without Intention

We learn more about intentional and unintentional transgressions.  The rabbis offer a number of examples which suggest that an intentional transgression carries a greater consequence than an unintentional transgression.  Those examples include:

• those who break Shabbat and those who break Shemita;
• paying restitution with ritually pure, non-sacred produce and with ritually impure produce;
• impure blood that is sprinkled on the altar,
• consuming (on Shabbat) produce that has been tithed on Shabbat;
• nullifying specific orla nuts that fell into a vat of many nuts where those nuts were then broken;
• when a sapling that is orla is mixed in a large field of saplings

We learn that only rabbinical law suggests that a field be destroyed because of the presence of one sampling in less than 200 saplings.  Torah law teaches that a simple majority of permitted trees saves the entire field.  As Rabbi Yochanan says, "A person does not render his field forbidden for the sake of one sapling."

A new Mishna focuses on intention within the Temple.  If a person renders an offering impure in the Temple intentionally, he is liable to pay the owner the value of the offering.  The owner then has to purchase a new offering.

The Gemara begins by determining when we trust a person's statement regarding his intention.  Abaye says that as long as he is still able to do what he has said, he is deemed credible.  The rabbis seem to be concerned with what they can see - they mention watching a priest transgress through a small door and judging his intention in that way.  But how can we judge intention?

A wonderful story is shared regarding a person who tells Rabbi Ami that he wrote a Torah scroll without having the proper intention when writing G-d's name.  The scroll was now in the hand sof the buyer.  Rabbi Ami said that his wage should be forfeited but the Torah scroll is permitted.  The Gemara asks if he can't just rewrite those words with more ink while maintaining intention.  This is not accepted by the rabbis.  Even if it were possible to do so, they argue that the scroll would appear speckled, which is unacceptable.

This tradition continues.  Even though it is acceptable to write the name of G-d without the 'hyphen' when using a computer, it feels wrong to me to spell the name of G-d.  And that behaviour encourages reverence; something special or even Divine.