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This post discusses the fading custom of writing the Tetragrammaton in siddurim with the י–י digraph, rather than the increasingly common full spelling, which I will not put here, as I suspect that most users of this forum should already be familiar with it. While the author brings one source which he links, most of this article relies on conjecture and scans of older siddurim, including those of the Shelah and R' Yaakov b"r Tzvi of Emden.

What sources (aside from those in the article) discuss the use of the tetragrammaton or lack thereof in siddurim and other works besides Tana"ch?

Noach MiFrankfurt
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    related http://judaism.stackexchange.com/q/14913/759 http://judaism.stackexchange.com/q/56866/759 – Double AA Sep 18 '15 at 02:20
  • http://judaism.stackexchange.com/a/32157/440 – Yishai Sep 18 '15 at 15:40
  • Thanks, @Yishai, but I'm looking for something a bit more comprehensive than the two sources which you brought in your answer. – Noach MiFrankfurt Sep 18 '15 at 15:44
  • Also, his assumption that Ani Hashem Rofecha works as a Roshei Teves because the idea is Hashem is meant to be represented with two yuds is simply wrong when going back to the original sources of the acronym - the Chasam Sofer addresses that it should be one Yud, and as far as anyone could find that is the earliest source for the acronym. – Yishai Sep 18 '15 at 15:47
  • @NoachmiFrankfurt, yes, I expected that, that is why I left it as a comment. – Yishai Sep 18 '15 at 15:47
  • Rav Moshe Shternbuch in Teshuvos VeHanhagos (I don't remember where exactly) is of the opinion that using the yhvh name is better (especially for kriyas shema) than the double yud. – Gavriel Sep 19 '15 at 18:17

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The gemara in Shabbos 115b cites a Tosefta condemning those who publish prayer-books (and amulets) with G-d's name: "...מכאן אמרו כותבי ברכות כשורפי תורה".

Loewian
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