 “Zovei’ach L’elohim yochorom bilti l’Hashem levado” (one who brings offerings to the gods will be destroyed – only to Hashem alone). Rashi, based on the Gemara (Talmud),
states that the word “elohim” here is profane, meaning idols. However, the name here can also refer to the name of G-d.
How so and how would we then understand the pasuk (verse)?
Let’s Make a Deal
“The wicked stand above their gods as it says, ‘and Pharaoh dreamt and behold he was standing above the river.’ However, the righteous, their G-d “exists” over them as it says, “And behold! Hashem was standing over him (Yaakov).” In explanation of this Chazal (words of the Sages) I once saw that those who worship idolatry feel they have an aspect of control and influence over their idols in the sense of cause and effect. If the person worships or sacrifices to the idol, the idol will give him rain, health, whatever. If not, he will look around for a more competent idol. This is an aspect of input and, therefore, control.
This, however, is prohibited regarding Hashem. It is prohibited to do mitzvos on condition of this or that. “Do not test Hashem your G-d.”
Names of Hashem
We cannot know anything of the “actuality” or “intrinsic essence” of Hashem. We cannot even use such expressions. Our “knowledge” of Hashem is only in regard to how He relates to us. When He does kindness to us He is known as “kel”. (The “k” is added in regular speech in order not to mention His Name for naught.) When He judges He is known as Elokim. When merciful, yud k vov k.
Of the three, Kindness, Judgment and Mercy, the one that suggests reciprocity is din. Din is not only measure for measure for having done something wrong, but also for doing something good. For example, if a person is kind and charitable to others, din would dictate that he be treated in a kind and charitable way. Therefore, the pasuk says, “Zovei’ach l’Elokim yochorom.” He is indeed sacrificing to G-d. But having in mind the attribute of Elokim, in the sense of reciprocity, is akin to lehavdil (to separate) worshipping an idol. One brings a korban (sacrifice) with the attribute of Hashem (Yud K Vov K, not Elokim) in mind, and Hashem will do what He wants (not necessarily what the person has in mind but the ultimate good).
The Sources
The Ramban states, “There is a hidden aspect to korbonos (sacrifices) … that our teachers taught us – it is not mentioned by korbonos the name “Kel” … nor “Elokim” only Yud K Vov K, the Unique Name … one’s thoughts when bringing a korban should only be this Name.” In this manner we can understand our original pasuk (verse) “Zovei’ach l’Elokim yochorom bilti l’Hashem levado” meaning the name of “Elokim” as holy (not profane). It is not permitted.
See also Nefesh Hachayim who brings the Sifri of note 15 above and states “as is written zovei’ach l’Elokim yochorom bilti l’Hashem levado.”
Umishpatim Bal Yeda’um (And Judgments – They Know Them Not)
“He relates (magid) His words (devarav) to Yaakov (the Jewish People), His statutes (chukov) and His judgments (mishpatav) to Israel. He did not do so for any other people and judgments (mishpatim) they know them not.
The word “magid” (relates) is a strong (tough) type of saying as is the word “devarav” (words). The connotation here of “magid devarav l’Yaakov” is that one must be precise and thorough regarding the mitzvos.
“Chukav” (statutes) “umishpatav.” Statutes are mitzvos which the human mind cannot understand, such as kosher, shaatnez (not wearing a mixture of wool and linen), not shaving with a razor, etc. “Mishpatim” are those mitzvos which we can readily understand such as not stealing, not killing, honoring one’s parents.
The pasuk (verse), however, doesn’t say here “mishpatim” but “mishpatav,” His mishpatim. The mishpatim of Hashem are not necessarily the same as mundane mishpatim. They often have an element of chok in them. This is brought out by Rav Tzadok “…there is a difference between our laws and their laws … many differences. These, their laws, are not called mishpatav of Hashem … only mishpatim stam (regular and mundane). This is what was given to them.”
“He did not do so for any other people (because they refused to accept the Torah) and mishpatim (regular mishpatim, as above) they know them not.” But if mishpatim are understood by the human mind why don’t they know them?
The Hebrew word for knowing here is “yediah.” Yediah is not knowledge or understanding per se, but the application of such knowledge into life situations and deeds. A “bar daas” is one who knows how to use and apply his knowledge. Others also know how to apply their knowledge in matters that interest them and benefit them. However, when it comes to restrictions, even if those restrictions are readily understood, the application of that knowledge is not readily forthcoming. That is why “umishpatim bal yeda’um.” We readily see this in the scandals that unfold before us almost daily.
Now you can have a share of this Torah learning!
Become a partner of “THE TORAH CONNECTION”
through sponsoring an issue, and you will have a share
in this limud hatorah reaching hundreds of people weekly.
In honor of a spouse’s birthday, to merit a refuah shlaima,
or for a loved ones yahrtzeit there is no greater gift
than the gift of Torah - the gift of eternity.
Patron
Diamond Sponsor
Sponsor
$400.00
$200.00
$100.00
Please respond to:
This e-mail address is being protected from spambots. You need JavaScript enabled to view it
or 410 358-4675
Thank You
Tax Deductible – Bais Efraim Institute, Inc. 
 |
Subscribe to this comment's feed
Subscribe
