The Yud Hay Vav Hay is considered to be so Holy by some, Chabad Rabbis for instance, that they wont even pronounce the letters, instead they will substitute Yud Kay Vav Kay instead. The Hey being the letter representing G-ds name.
Here is an interesting take on G-ds name from Rabbi Tzvi Freeman.
G-ds Name
There is no name for G d and yet there are so many names. The most powerful of all names is the secret, ineffable name.
There is nothing more secret than that name; it is the secret of all secrets. Other secrets are secrets because they are revealed only to a select few, because they are transmitted in whispered riddles and puzzles, because they contain power that an elite wishes to withhold. But would they be told, they would no longer be secret; and so, they were never truly secrets at all.
Then there are secrets that must be withheld because they will be distorted and misunderstood. They cannot be told except to those that know intimately the place in the soul from which they come. Within their context they are glorious wonders, beams of light. Leaving their bounds they become bizarre and wild, the arsenal of false messiahs. And so, they are held secret, until the time comes that the outside has become the inside.
G d is not an is. Rather, is is G d. G d's name is a true secret. So secret that it is outside as much as it is inside for all to know—and yet it remains a secret. The small child knows it before he is taught, the adult constructs his world on its foundation and no sentient being can begin to think without its knowledge—and yet, still, it remains a closed, sealed secret. For as much as all humanity will say to one another the secret and all the philosophers of the world will philosophize its meaning, they will come no closer to understanding. On the contrary, every word they speak whisks them further away, every grain of understanding conceals even more. G d's name is seen by those with open eyes and lost to those that understand.
Why can't we say what G d is? Because G d is not an is. Rather, is is G d.
That is His name, His principal name to the prophets: a conjugation of the verb to be. And as soon as I write more, the meaning is lost. In perfect stillness, we can know; staring in utter quietness at the source of the river of being at its zero-point of emergence, not trying to understand, only to know the source beyond the source of that point, in the not-being of chochmah (wisdom), the capacity to see what-is. But immediately as we are swept down the river of let-me-comprehend, the noise of words and semantics drown out the quietness and steal away our vision of both the point and its source.
That point of wisdom, at its very source, that is the G d of Abraham that he called by the name of Isness; the G d who spoke to Moses and said, "I am being who I am being"; the G d of Maimonides, without whom there is nothing and yet needs none of them to exist, who cannot be said to be or not be, because all being extends from His simple oneness; the G d of the Kabbalists who used the metaphor of infinite light as a codeword for the unbounded is-source and described all things as no more than shimmerings of that light. The Is that all of us would recognize we stand within, were it not for our ego's claim to sole dominion of is, was and will be. That is our G d to whom we pray each day, to whom we say, "You."
Can is be defined?
Can there be more than one is?
Who is the fool that can deny is? Who is the fool that needs to prove it?
There is nothing else but is—all else is but a fiction of the isness. Is will allow for infinite iterations of is, yet the Is itself never changes.
Listen Israel, [the secret name] is our G‑d, [the secret name] is to be made one. Until, "On that day, the Isness will be one and His name will be one." We will speak the secret, and we will understand.
No great mind has left this earth without contemplating the is. Yet only one made the great leap of the absurd: To take possession of the is as his own. To enter into a relationship with the very Isness of reality as a person relating to his friend. To call it You, Mine and Ours. To say to it, "Hey, there's a world here which is Yours. There is time and space, there is life; there are the passions of my heart, my fear of death and my struggle to live; there is an entire humanity like me, each with a story, each living as though he were the vortex of existence; there is a wondrous nature, visions of majestic awe and rhythms of mesmerizing beauty. All extends from Your isness, for there is nothing else but You. Let me find You in this world of Yours. Be here!"
In Abraham's time, the many forces of nature and human passions were the Elokim. The Is was aloft and transcendent, the property of ascetic mystics, removed from the world. Abraham "called in the name of Isness, G d of the world." He declared, "Isness is the Elokim!" In nature, in history, in human life, in justice and in the most visceral experiences of life, he drew the Is.
SIDE NOTE by me: Elokim, is the name of G-d that has a “plural” ending of –im in the Hebrew. It in no way indicates a plural godhead. The –im “plural” ending in Hebrew is often used to describe “vastness” or “never ending”. "Chaim" means life (singular), yet it uses a plural suffix. The word for "water" is "mayim," which uses a plural suffix. The word for "face" is "panim." Even the word for "heaven," "shamayim" used in the first verse of Genesis has the plural ending. Clearly, not every word in Hebrew that employs a plural suffix is actually a plurality. Just as it is not true that every word in English that ends in "s" is a plural word, not every word in Hebrew that ends with "im" is plural.
I think it is a good thing to focus on the unspeakable name. I think to often people see the word LORD in the bible and dont really differentiate between it and Lord. Let alone stop to really dig into literature and study.
Even more than that is the fact that there were no upper or lower cases in the original texts. So, one must wonder at how the early church determined which times to use LORD instead of Lord. This is important because most gentiles are first introduced to the Hebrew Scriptures through christian translators and transliterations of certain words.
I think its important for truth seekers to know the name of whom they are seeking. YHWH.
Micah 4
(5) For let all the peoples walk each one in the name of its god, but we will walk in the name of YHWH our God for ever and ever.
Joshua 24
(15) And if it seem evil unto you to serve YHWH, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve YHWH.'
Something else I found interesting.
The First fruits Confession is a declaration made at the Temple upon the presentation of the first fruits offering. This confession follows a set formula laid down in Dt 26:3-10. The first fruits confession contains the name of YHWH six times.
Deuteronomy 26
(3) And thou shalt come unto the priest that shall be in those days, and say unto him: 'I profess this day unto YHWH thy God, that I am come unto the land which YHWH swore unto our fathers to give us.' (4) And the priest shall take the basket out of thy hand, and set it down before the altar of YHWH thy God. (5) And thou shalt speak and say before YHWH thy God: 'A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. (6) And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. (7) And we cried unto YHWH, the God of our fathers, and YHWH heard our voice, and saw our affliction, and our toil, and our oppression. (8) And YHWH brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. (9) And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey. (10) And now, behold, I have brought the first of the fruit of the land, which Thou, O YHWH, hast given me.' And thou shalt set it down before YHWH thy God, and worship before YHWH thy God.
Also of note is that YHWH's name was used as a form of greeting.
Ruth 2
(4) And, behold, Boaz came from Beth-lehem, and said unto the reapers: 'YHWH be with you.' And they answered him: 'YHWH bless thee.'
Psalm 118
(26) Blessed be he that cometh in the name of YHWH; we bless you out of the house of YHWH.
Psalm 118
(8) It is better to take refuge in YHWH than to trust in man.
As an aside, for any lurkers that want to know more about Noachides there is a book called The Path of the Righteous Gentile. I have a hard copy, but there is a free online copy. Here.