1) REFERRING TO ONE'S FATHER BY HIS NAME
QUESTION: Rebbi Yosi relates an incident in which Aba Chalafta visited Raban Gamliel b'Ribi and found him reading from a book of Iyov written in Aramaic.
RASHI points out that Chalafta was the father of Rebbi Yosi, who related this incident about his father. How could Rebbi Yosi refer to his father by name? The Gemara in Kidushin (31b) says that one may not call one's father by his name! (REBBI AKIVA EIGER)
ANSWER: REBBI AKIVA EIGER cites his son, REBBI SHLOMO EIGER, who answers that Rashi in Sanhedrin (100a, DH b'Shmo) says that one may say the name of one's Rebbi only if he prefaces it with a phrase of praise and deference (such as "Rebbi u'Mori"). The same applies to one who mentions the name of his father. When he prefaces it with a term of deference, he may say his father's name. "Aba" is a term of respect (see, for example, Berachos 16b), and therefore Rebbi Yosi was permitted to refer to his father by his name, since he prefaced the his father's name with the term "Aba."
2) HALACHAH: PUTTING PRAYERS AND SCRIPTURE INTO WRITING
QUESTION: The Gemara says that one is not allowed to write books of Tanach in any language other than Hebrew, and one is not allowed to write blessings at all. Why, then, is it the widespread practice today to write such things?
(a) The ROSH writes that the Gemara in Gitin (60a) teaches that although it was originally prohibited to write any part of Torah she'Ba'al Peh (the Oral Torah), the Rabanan permitted it when they saw that the Torah might, G-d forbid, become forgotten unless. Their ruling was based on the verse, "A time to act for Hash-m, they [may] annul Your Torah" (Tehilim 119:126). For the same reason, today we are permitted to write the books of Tanach in other languages (and, since such books may be written, they may also be saved from a fire even on Shabbos). The same applies to writing prayers and blessings (Sidurim). The same reasoning permits writing all of these books in inks other than "Dyo," the special ink required for writing Torah scrolls.
(b) The MAGEN AVRAHAM (OC 334:12) adds in the name of the TESHUVOS HA'REMA (#34) that the letters that appear in our Sefarim are not the same as the letters used in a Torah scroll. The Rema says that perhaps the printers developed this new typeface in order to permit them to print Divrei Torah, because the prohibition of writing Torah she'Ba'al Peh applies only to writing with Kesav Ashuris (the type of letters used in a Torah scroll).