Komentarz do Wyjścia 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.