Foreign Gods and Their Names
Parsha Halacha – Parshat Mishpatim - Shabbat Mevarchim Adar
Foreign Gods and Their Names
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The fifth aliyah of the Torah portion of Mishpatim contains 14 verses[1] which include 12 mitzvot.[2]
One of the verses is[3] וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל פִּיךָ׃ – “Guard everything that I have said to you. Do not mention the name of other gods. You must not cause it to be heard through your mouth.”
“Guard the Mitzvot and Don’t Mention Other Gods”
The commentaries give several interpretations as to the connection between the beginning and the end of this verse. Here are some of them:
● Equal to All of the Mitzvot
Rashi says that the verse is equating all of the mitzvot to the prohibition of idol worship, which, say the Sages, teaches us that if one observes this commandment, it is as if he kept them all.
● Keep the True Mitzvot
According to Ibn Ezra, the Torah is instructing us to observe the mitzvot of the Torah as opposed to the rites of the pagans.
● Keep All the Commandments Concerning Idolatry
The Ramban says that the verse is exhorting us to observe all of the commandments that relate to idol worship[4]. In addition, one should not even mention its name or cause others to swear in its name (see below).
Similarly, Seforno says that the verse is explaining that, although we have to observe all of the mitzvot, when it comes to idol worship we must go one step further and not even mention its name.
● Safeguards Against Idolatry
Along similar lines, the Midrash Shmuel (quoted in Pardes Yosef) says that regarding other mitzvot, the Jewish people are instructed to make Rabbinic safeguards to protect from transgression (i.e., “Guard everything I have said to you” by making Rabbinic safeguards). But concerning idolatry, G-d makes those safeguards Himself by instructing us not even to mention the names of the idols.
● Earning Divine Protection
According to the Ohr HaChaim, the words וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ can be interpreted to mean, “By observing all the mitzvot I have told you, you will be guarded and protected from harm.” This is based on the Talmud[5] that says that there are 248 positive mitzvot and 356 negative mitzvot, and the Zohar[6] which says that these correspond to the 248 limbs and the 365 blood vessels of a man. As such, one shouldn’t think that it’s sufficient to fulfill a few mitzvot in order to earn Divine protection. Rather, he must observe every single mitzvah so that all of his limbs and blood vessels are protected.
The mitzvah of not worshipping (or mentioning the names of) idols is unique, however, in that it causes one’s entire being to be protected!
● Losing Divine Protection
Similarly, the Chatam Sofer says that this verse refers to the teaching of our sages[7]that if one (G-d forbid) has idolatrous thoughts, one can lose the Divine protection he had previously earned. As such, the verse is saying, “Guard the mitzvot, and you will be protected, but don’t even think about serving other gods as you would then lose your protection.”
● Study Torah and Sing Zemirot
The Ha’amek Davar points out that the previous verse speaks about not working on Shabbat. As such, this verse can mean: Instead of working on Shabbat, one should spend one’s time studying Torah, thus enabling oneself to observe the Torah in the coming week. In addition, the Torah exhorts us that on our holy day of rest, when we will naturally sing songs as we celebrate, we should make sure to sing only holy songs and no pagan songs which mention foreign gods. (This is certainly true during the week but is more relevant on Shabbat when it’s customary to sing during the celebratory meals.)
Not to Pronounce the Names of Foreign Gods
The Talmud says[8] that the verse, “Do not mention the name of other gods,” teaches us that one may not mention the names of these gods by saying, for example, “Wait for me next to such and such idol.” (A church is considered a place of pagan worship if the congregation bows to a cross or to other icons.[9]) Even though he is mentioning the idol for a reason, it’s still forbidden. Certainly, one may not utter such names casually for no reason at all.[10]
Name of the Satan
According to the Arizal,[11] this verse also means that one shouldn’t utter the name of the prosecuting angel (known as Samech Mem) nor those of the demons (sheidim) as this can increase their power. This is especially true during the nighttime when evil forces have more power.
The Zohar[12] gives several interpretations to this verse. Here are several of them:
● Don’t Add or Subtract from the Torah
Every word in the Torah is considered a Divine name. As such, if one adds or subtracts to the Torah, it’s as if he is saying the name of a foreign god (as he has falsified G-d’s name).
● Don’t Cause the Exile
When the Jews are in exile, it’s considered as if they are worshipping (and exalting) other gods (since they are under the thumb of pagan nations and are giving them some benefit). As such, the verse is telling us not to behave in a manner that causes us to be exiled from our land, which will, in turn, cause these gods to become more exalted.
● Don’t Study Foreign Books
One who studies books with foreign beliefs is considered to be pronouncing the names of false gods. (That is, he is increasing their power by studying their ideas.) One shouldn’t ever mention these books and shouldn’t even try to learn something positive from them. Certainly, one shouldn’t try to apply any of their ideas to explain a concept in Torah.
Permissible Names
The Talmud explains that the name of a pagan god mentioned in the Torah may be uttered. This includes “Ba’al Tzefon,”[13] “Nevo,[14]” “Gad,”[15] and many others.
In addition, one may mention the names of foreign gods in the context of teaching the Torah laws that relate to not worshipping them.[16]
According to Rabbi Chaim Yosef David Azulai (known as the Chida, of 18th-century Israel and Italy),[17] one may also utter the names of gods mentioned in the translation of Onkelus on the Torah.
Reasons
The commentaries offer several explanations as to why the names of idols mentioned in the Torah may be pronounced:
● Rabbi Acha’i Gaon (of 8th-century Babylonia and Israel) explains[18] that since it is permissible to say those names when reading the Torah, it becomes permissible in other cases as well.
● Rabbi Eliezer of Metz (of 12th-century France) says[19] that the idols mentioned in the Torah are no longer worshipped, which is why one may now say their names. Rabbi Yosef Engel (of 19th and 20th-century Poland) explains[20] that since, according to the Midrash,[21] G-d observes the mitzvot, the fact that these names are mentioned in the Torah indicates that it’s permissible to mention these names, the reason being that they are now defunct.[22]
Why Did G-d Mention the Ba’al Tzefon?
In the Torah portion of Beshalach it says that G-d told the Jewish people to “Turn back and camp before Pi HaChirot, between Migdol and the sea, facing Ba’al Tzefon.”[23]Tosfot asks why G-d mentioned the name of the idol Ba’al Tzefon since it’s forbidden to say the name of an idol.
He explains that this prohibition only applies to mankind and not to G-d. In a similar way, G-d judges man on Shabbat and holidays despite the prohibition for a human court to do so. (This means that, when G-d mentions an idol, he does so in a way that degrades it and this kind of mention is permissible according to the Torah.[24])
Alternatively, since the Torah wasn’t given yet, the mitzvah didn’t apply at that time despite the fact that the Torah was prepared in Heaven.
The commentaries wonder about Tosfot’s question: Since the Ba’al Tzefon is mentioned in the Torah, that name may even be uttered by a human being!
The Lubavitcher Rebbe explains that, according to Tosfot, even an idol whose name is given in the Torah may only be mentioned in a unimportant way but should not be said in a way that lends it credence. As such, Tosfot questioned why G-d would give this idol importance by telling the Jewish people to camp next to it.
In addition, according to Rav Achai Gaon (see above), permission to pronounce these names is only granted after the Torah mentions them. Tosfot is asking how G-d said the name of Ba’al Tzefon to the Jewish people when that verse had not yet become part of the Torah.
Holy Sparks
According to the Chida[25] the fact that an idolatrous name is mentioned in the Torah indicates that there is holiness within that impurity which can be extracted by mentioning its name.
May we merit to elevate all the Divine Energy!
[1] Exodus 23:6-19.
It’s noteworthy that in the fifth Aliyah of Ki Tissa there is a section with 15 verses (Ibid 34:11 – 25) that repeat many of the same mitzvot that are mentioned in this section.
[2] According to the Sefer HaChinuch, Mitzvah 81 – 92.
[4] For example, “Don’t make a molten image” (Exodus 20:4), “Don’t bow to them or worship them,” (ibid, verse 5) and “Whoever slaughters to another g-d shall be condemned to die” (ibid 22:19).
[7] See Sotah 21a and Chullin 142a.
[9] Yabi’a Omer, 2:11
[11] Sha’ar HaMitzvot, Parshat Mishpatim.
[17] Birkei Yosef, 285:1 in reference to the idolatrous names mentioned in Targum Onkelus on Numbers 32:3.
[18] She’iltot 52 (Parshat Yitro).
[19] Yerei’m, siman 75.
[20] Gilyonei HaShas on Sanhedrin 63b D.H Hachi Amar Rabbi Yochanan.
[22] The Lubavitcher Rebbe points out (Likutei Sichot vol. 23, page 168) that there are idols whose names are mentioned in the Torah that were still worshipped many centuries later. See Numbers 25:3 where Ba’alPe’or is mentioned, and see Sanhedrin 64a for a graphic description as to how it was worshipped in Talmudic times.
As such, he explains that the Yere’im means that when a person mentions an idol that is written in the Torah, he is certainly mentioning it in a denigrating way (as the Torah does), and this kind of mention is permissible.
See also Chavot Ya’ir 1, sha’alah 11, that the idols may have been discarded and then reinstated at a later time.
[24] Likutei Sichot, ibid.
[25] In Marit Ha’Ayin on Sanhedrin ibid. This idea is also given by Rabbi Yonatan Eibeshitz in Ya’arot Devash, vol. 2, paragraph beginning Ve’amrinan Bi’Gemara DeAssur, based on the Zohar
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2 Iyyar 5785
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