Comentario sobre Exodo 22:19

לָאֱלֹהִים means TO IDOLS — If the word (a noun) were punctuated לֵאלֹהִים, with Tzéré under the first ל it would be necessary to define it more closely by adding the adjective אחרים = strange (gods — idols); now, however, that it says לָאֱלֹהִים it is not necessary to define it more closely by adding the word אחרים. For wherever ל or ב are prefixed to a word if it (the prefix) be punctuated with Chataph (שוא), as e. g., לְמֶלֶךְ a king, לְמִדְבָּר, to a desert, לָעִיר, to a city, it must be explained to which king, to which desert, to which city. The same is the case if the ל or ב has a Chirik instead of a Sheva which happens when they are placed before a word beginning with Sheva, as e .g., in לִמְלָכִים for kings, לִרְגָלִים, for festivals, (quoted from Mishnah Rosh Hashanah 1:1) it is necessary to state for which kings or festivals, and if he does not state this, all kings and festivals are implied by these words. Similarly here: the word לַאלֹהִים “to gods”, would imply “all gods”, including even Him of Whom the term אלהים is used in a holy sense (i. e. the Most High God). When, however, it (the prefix) is vowelled with Patach (or Kametz if the following letter cannot take Dagesh), as לַמֶּלֶךְ and לַמִּדְבָּר and לָעִיר it is quite plain which king one is speaking of, and similarly in the case of לָעִיר “to the city”, it is quite plain of which city one is speaking. In the same way, לָאֱלֹהִים, to the gods, means to those gods which in another passage you have been forbidden to worship. A similar instance is, (Psalms 86:8) אין כמוך בָאֱלֹהִים, “there is none like unto Thee among the gods” — because he did not more closely define it by the addition of some word like אחרים, it was necessary for him to vowel the ל with Patach (Kametz).

HE THAT SACRIFICETH ‘LO’ELOHIM YOCHARAM’ (SHALL BE UTTERLY DESTROYED). “Lo’elohim means to the idols, for since the word is voweled with a patach,²⁸⁰The patach and kamatz are in this sense alike, as both indicate the definite article — “those gods which in another place you have been forbidden to worship.” The word lo’elohim is voweled with a kamatz. it means those gods which in another place you have been warned not to worship.” This is Rashi’s language. Rabbi Abraham ibn Ezra commented that in accordance with the plain meaning of Scripture, this command is not directed to Israel, as they had already been warned in the second of the Ten Commandments against the worship of idols. Instead it was said to “the stranger” mentioned in the following verse, that he may live in our land only on condition that he should not sacrifice to his gods as he was wont to do. — But he [i.e., Ibn Ezra] openeth his mouth in vanity.²⁸¹Job 35:16. Here in the sense of “worthless” or “unsubstantial.” For in the Ten Commandments He warned against idolatry by a prohibition, and here He explained the punishment and the law that we are to apply to he who transgresses that commandment, just as He did in the case of Thou shalt not murder; Thou shalt not commit adultery,²⁸²Above, 20:13. for these are the ordinances which He set before them [with respect to these commandments].²⁸³See Ramban above 21:12 (towards the end) for further explanation. Thus He is hereby declaring that one who sacrifices to idols is guilty of death, for the term yocharam means death by the court. Similarly we find, All ‘cheirem’ that may be ‘yocharam’ of men may not be ransomed; he shall surely be put to death.²⁸⁴Leviticus 27:29. See Ramban there for full explanation. But here he merely brings proof from this verse that the word yocharam signifies death by the court. He uses the term yocharam [of the root cheirem — unlawful, anathema], because he who sacrifices to that which is anathema, deserves destruction, similar to that which is said in the verse, And thou shalt not bring an abomination into thy house, and be ‘cheirem’ (accursed) like unto it; thou shalt utterly detest it, and thou shalt utterly abhor it; for it is an accursed thing.²⁸⁵Deuteronomy 7:26.
It is possible that the verse includes the slaughterer and the animal slaughtered, to tell us that they both go to cheirem (destruction), thus hinting that it is forbidden to derive any benefit from that which has been offered to the idols. It mentioned sacrificing, but the same law applies to bowing down before the idol, and to all other acts of worship performed in the Sanctuary,²⁸⁶Such as offering incense and libation. Since these acts are performed in the worship of G-d, they come under the terms of this law, so that he who performs them in the worship of the idols is liable to death by the court. but other acts of worship — such as sweeping it, or besprinkling it, or putting his arms around it, or kissing it — are not punishable by death, provided that the idol is not usually worshipped in that manner, but if it is the customary way of worshipping it, he is liable to death under all circumstances, even if excreting to Baal Peor.
The correct interpretation of the term lo’elohim with the lamed voweled with a patach, [or a kamatz as in this instance], is that it refers to the angels of above who are called elohim in many places of Scripture, as it is written: There is none like unto Thee among ‘elohim,’ O Eternal;²⁸⁷Psalms 86:8. He is G-d of ‘elohim’ and Lord of lords;²⁸⁸Deuteronomy 10:17. Bow down to him, all ye ‘elohim.’²⁸⁹Psalms 97:7. They are also called eilim (the mighty ones),²⁹⁰Above, 15:11. as I have already mentioned.²⁹⁰Above, 15:11. And He said here, save unto the Eternal only, because those who sacrifice to His angels think that thereby they do His will, and that the angels will be the intermediaries to obtain His favor for them, and that it is as if they sacrifice to G-d and His ministers; therefore He said [that sacrifices must not be brought] save unto the Eternal only.²⁹¹See also Ramban above, 20:3. Inherent in this interpretation is also a profound secret, from which one can understand the concept of offerings, and the student learned in the secrets of the Cabala can understand it from that which we have written elsewhere.²⁹²In Seder Shemoth 5:3. and Seder Yithro 18:13. Onkelos hinted at it here.²⁹³Onkelos rendered the verse thus: “save unto the name of the Eternal only.” With this translation Onkelos indicated that the intention of the sacrifice is to the proper Name of G-d (Abusaulah, and Ma’or V’shamesh). We shall yet allude to it in Torath Kohanim²⁹⁴Leviticus 1:9. — For the term Torath Kohanim see Seder Yithro Note 590. with the help of G-d, may His Name forever be blessed to all eternity.

זובח לאלוהים, to all the deities simultaneously. This is forbidden even though the worshipper includes Hashem in the address to which the sacrifice is tendered.

זבח לאלוהים, the vowel patach under the letter ל makes it clear that an alien deity is meant. If the meaning were a sacrifice to G’d, the vowel under the letter ל would be a tzeyreh

זובח לאלוהים, “someone offering sacrifices to gods, etc.” The use of the vowel patach (kametz) under the letter ל is proof that the Torah refers to known deities, the ones which had been previously mentioned, and whose worship had already been forbidden.

He must be put to death. [Rashi is explaining] that this instance of יחרם [does not mean “dedicated, rather it] means “death”, as in: “Any condemned person ( חרם ) who has been banned shall not be redeemed; he shall surely be put to death” (Vayikra 27:29). (Rashi, Sanhedrin 60a)

זובח לאלוהים; according to the plain meaning of the text, the Torah does not speak of an Israelite, as the Israelites had all been warned repeatedly against offering sacrifices to deities. Exodus 20,3, had made this abundantly clear. The Torah refers here to a convert to Judaism who is mentioned subsequently in verse 20 in a different context. Concerning such a person the legislation against having carnal relations with animals applies also. It was necessary to spell this out as it was a common practice among Arameans. (Syrians)

יחרם means SHALL BE PUT TO DEATH — Why is this verse with its predicate יחרם said at all? Was not the death penalty for him (the idolator) stated in another passage: (Deuteronomy 17:5) “Thou shalt bring forth that man or that woman [who have done that evil thing … and stone them]”? But the reason is: because Scripture does not specify there for what form of worship he (the idolator) is liable to death and it merely states, “and hath gone and served other gods” — now, in order that you might not say that any kind of worship offered to idols is punishable with death, Scripture comes and definitely tells you here: “one who sacrificeth unto any god [shall surely be put to death]”, to teach you that all kinds of worship which have a certain characteristic of “sacrifice” are meant here. What is this characteristic of sacrifice? It is an act of worship performed in honour of the Lord in the “Interior” (i. e. in the Temple)! So I mean to include as punishable by death anyone offering incense and libation since these are also acts of worship performed in the Temple, and that one is liable for these acts if he performed them in honour of any idol, whether this be the usual way of worshipping it or whether this be not the usual way of worshipping it. But other forms of adoration which are shown to some idols but which are not peculiar to the worship of the idol which one happens to be worshipping, — if, e. g., one sweeps the place before the idol in its honour, or one lays the dust in front of it by sprinkling water there, or one embraces or kisses it, — are not punishable by death (cf. Sanhedrin 60b).

יחרם, the person will be executed and the offering itself is prohibited for any use whatsoever. Just as the false deities are to be banished totally, so those who believe in them. (compare Deuteronomy 7,26 )

לאלוהים, to the ones concerning which I said in the Ten Commandments לא יהיה לך אלוהים אחרים, “you must not have any other deities.” (20,2)

יחרם, “he shall be destroyed.” The individual is to be executed. The reason why the Torah chose the unusual term יחרם here is a play on words, seeing that the individual has seen fit to deify “dead” gods, he too is to be equated to the deities whom he had worshipped. We find that the Torah indulges in such play on words, for instance when describing how we are to relate to certain forbidden foods, living creatures of a lower order; or the offering of such creatures as sacrifices. In Deut. 7,26 the Torah forbids the presentation of such living creatures as sacrifices to the Lord, the reason being given כי חרם הוא, ”it is something that is viewed as slated for destruction.” People who are so misguided will wind up exactly where these sacrifices wind up, i.e. יהיה חרם כמוהו. He who deifies these creatures as substantive will wind up losing his own substance, just as these gods that never had any substance. The verse also implies that such gods are totally out of bounds, i.e. one must not derive direct or indirect benefit from them. Nachmanides writes that actually the vowel ל under the latter ל before the word אלוהים frequently indicates that the word אלוהים following is a celestial being such as an angel. He quotes numerous examples. Offering a sacrifice to an angel, as was the intention of Manoach in Judges 13,15 is equally prohibited. The only address for sacrifices is the attribute Hashem. The Torah had to make this plain, as many well meaning people believe that by honouring angels they also honour their Creator. They consider the angel as being a go-between man and G’d, whose task it is to inform man of what is pleasing to G’d. Their error consists in their assumption that by presenting gifts to intermediaries they are actually serving G’d. In order to prevent such errors from being practiced by Jews, the Torah had to make plain that Hashem is the only address for such offerings.

Or is not the usual way of worshipping it. Because the verse did not say, “He who worships a god through slaughtering must be condemned,” we learn that [the law applies] even when this is not the usual way of worshipping it. (Rashi, Sanhedrin 60a)

בלתי ה' לבדו, offerings may only be offered to the Lord, (His attribute of the fourlettered ineffable name). This teaches that if one were to serve both Hashem and another deity as did the people who converted having been transplanted after the destruction of the kingdom of the Ten Tribes by the Assyrians (Sancheriv), [conversion inspired by fear of the Jewish G-d, did so without abandoning their former deities. They are referred to in the Talmud as Kutim, or geyre arayot, converts afraid of lions which ravaged the region to which they had been transplanted. Ed.] (Compare Kings II 17,33) The Torah decrees that anyone following such a practice is to be treated as a fully fledged idolater, and punished accordingly. This is why the Torah stresses the word: לבדו, “Him exclusively.”

לה' לבדו, excluding any possible partner.

His penalty is not death, but he transgresses a negative precept. Rashi means that this applies [only] if it is not the usual way of worshipping it. Whereas if it is the usual way, we derive from “How did these nations worship. . .” (Devarim 12:30), that all [usual] ways are punished with death, as Rashi explained the verse, “How did these nations worship. . .”