Lebanon wants Israeli gas field finds. UN says it will help Lebanon

[Aces High]

The fuccken Arabs want Everything.  Watch Israel cave in and give them the Gas fields as a good faith kike gesture.

The UN doesn't want the Jews to have anything, including their lives.

http://www.jpost.com/MiddleEast/Article.aspx?id=202986

[TruthSpreader]

Exactly. I'm burning with anger as I write this. 

[The proud Jew]

with a kahanist govt they will not recieve a penny.

[דוד בן זאב אריה]

They can shove it up there ass

[Meerkat]

were in for a massive disappointment. remember how we gave up the entire god damn Sinai. this is withing the f*cking green line, its f*cking ridiculous. whats next, they're gonna ask the UN for tel aviv. i think the answer to that question is f*cking obvious. imagine if china wanted to take Siberia away from Russia. such chuztpah is unbelievable.

[muman613]

were in for a massive disappointment. remember how we gave up the entire G-d damn Sinai. this is withing the f*cking green line, its f*cking ridiculous. whats next, they're gonna ask the UN for tel aviv. i think the answer to that question is f*cking obvious. imagine if china wanted to take Siberia away from Russia. such chuztpah is unbelievable.

Do you need to swear like that? You realize it is considered a sin to use any name of Hashem in vain? I really get upset at people who use this expression '--- damn'...

http://www.ou.org/torah/article/mitzvah70

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The idea of cursing G-d is so reprehensible that we don’t even call it that in Hebrew. In Hebrew, it’s called “birkas Hashem,” which means “blessing the Name (of G-d).” It’s a necessary euphemism because the idea of cursing G-d is so utterly unthinkable (or should be!).

The reason for the mitzvah is clear: G-d is the source of all. Everything He has given us is for our good. To curse Him (G-d forbid!) is to spurn all He has done for us. It is especially a misuse of the power of speech, which He has given exclusively to mankind. Blasphemy is so reviled that, upon hearing it, a Jew is to rip his clothes as he does in mourning. (In II Kings 18, the servants of the king tore their garments upon hearing blasphemy from Ravshakeh, an apostate Jew.)

This mitzvah applies to both men and women, in all times and places. It is discussed in the Talmudic tractate of Sanhedrin on page 56a. In the Mishneh Torah, it is found in Hilchos Avodas Kochavim chapter 2. It is #60 of the 365 negative mitzvos in the Rambam’s Sefer HaMitzvos. Even though this mitzvah is in effect today, the Chofetz Chaim incorporates it in his treatment of the previous mitzvah in his Sefer HaMitzvos HaKatzar.
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http://www.chabad.org/library/article_cdo/aid/519610/jewish/The-Third-Commandment.htm

[Ari Ben-Canaan]

Do you need to swear like that? You realize it is considered a sin to use any name of Hashem in vain? I really get upset at people who use this expression '--- damn'...

http://www.ou.org/torah/article/mitzvah70http://www.chabad.org/library/article_cdo/aid/519610/jewish/The-Third-Commandment.htm

The expression 'G-d damn' is a request for G-d to damn something.  I'm not saying its appropriate either because the Sinai is part of E"Y.  However, if someone said, "Saddam Huessein", and someone else said, "G-d damn him", is it not obvious that G-d is being asked to damn Saddam Huessein to hell?

While on the subject, [in giving a synopsis on the 10 commandments] my rabbi has explained that literally "Not using HaShem's name in vain" specifically refers to not taking frivolous oaths in G-d's name which are not going to be kept.

[Secularbeliever]

The fuccken Arabs want Everything.  Watch Israel cave in and give them the Gas fields as a good faith kike gesture.

The UN doesn't want the Jews to have anything, including their lives.

http://www.jpost.com/MiddleEast/Article.aspx?id=202986

The UN siding against Israel?  I am shocked. Shocked I tell you.

[muman613]

The expression 'G-d damn' is a request for G-d to damn something.  I'm not saying its appropriate either because the Sinai is part of E"Y.  However, if someone said, "Saddam Huessein", and someone else said, "G-d damn him", is it not obvious that G-d is being asked to damn Saddam Huessein to hell?

While on the subject, [in giving a synopsis on the 10 commandments] my rabbi has explained that literally "Not using HaShem's name in vain" specifically refers to not taking frivolous oaths in G-d's name which are not going to be kept.

Ari,

What you say is basically correct but not completely. The prohibition is on using Hashems name frivolously and without a reverence which should be afforded his Holy Name. While some say that it is only concerning oaths, others say that the name must be treated respectfully {i.e. not spoken in a place with waste or excrement} and should never be used in anger.

Here is some of these ideas from Torah on the Web. This discussion starts by explaining that the word 'Shalom' is actually one of Hashems names. Unfortunately I use it as a greeting from time to time and I am beginning to consider whether it is proper to...

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SHALOM

    It is therefore remarkable that the name "Shalom," which is NOT one of the unerasable names, can not be mentioned in the bathhouse even when one only means to greet one's friend with peace (in the Sixties "Peace!" was a popular greeting in English, too).  According to the Beit Yosef, the prohibition is relevant even to a person's name!

     Even the inference of the gemara is quite remarkable.  As cited above, the gemara considers "Shalom" problematic but not "Emuna," since "faithfulness" describes but does not designate G-d.  Actually, according to the plain sense of the verse as rendered by the Targum Yonatan and the commentators, the word "shalom" is also descriptive - it means "HaShem who gave him peace."  Tosafot explains that the verse uses "Shalom" as the name of G-d, and the Targum comes to explain that Shalom is an appellation of G-d BECAUSE He creates Shalom.

    It seems that according to the Beit Yosef, the descriptive and denominative [i.e., name-calling] aspects of "Shalom" are really inseparable.  G-d's status as creator of Shalom is not incidental - it is fundamental to His divinity.  Therefore, the distinction we made above between the holy and secular meanings of the other names is artificial and inapplicable when referring to Shalom - even the "secular" meaning is inseparable from holiness.

    All this is according to the broad understanding of the Beit Yosef.  But according to those who rule that one MAY call a person named "Shalom" by his name in the bathhouse, it seems that Shalom used as a greeting is problematic because it may actually be meant to refer to G-d's name.  Rav Moshe Feinstein (Igrot Moshe OC IV:40, pp. 3) distinguishes between saying "there is peace [shalom] between so-and-so and so-and-so," which definitely refers only to lack of enmity, and saying "Peace be with you" which could easily be understood to mean, may G-d be with you.  But calling a person "Shalom" obviously does NOT refer to G-d.

            How does the MB rule?  See 84:6.

FOREIGN LANGUAGES

    The name of G-d must be treated with respect in foreign languages as well.  While it may be erased (MB 85:10, ruling according to Shakh YD 179:11 - but see the Maharshal there for an important qualification), it can not be mentioned in the bathhouse etc.  The Beit Yosef learns this from the principle "Words of sanctity may not be mentioned [in the bathhouse] even in a profane [non-Hebrew] language" (Shabbat 40b).

    Rav Moshe Feinstein (Igrot Moshe YD I:172) elaborated this rule and explained that in foreign languages, just as in Hebrew, there is a difference between a name of G-d and a mere reference to Him.  According to Rav Feinstein, only G-O-D is the "name" of G-d in English.  [This, apparently, is opposed to the view of the above-quoted Shakh who said that there is no sanctity to the name "Gott" - M.F.]  "Lord" is only a reference to Him (and indeed lord is a commonplace word in reference to a human being).  This distinction has relevance for geniza (respectful disposal of holy words), for saying blessings in a foreign language, for the prohibition of taking G-d's name in vain, and of course for saying G-d's name in the bathhouse.

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http://www.aish.com/sp/lal/48922917.html

Here is a list of Halachas concerning Oaths which relate to taking Hashems name in vain:

http://www.torah.org/learning/halacha-overview/chapter30.html