0:00 / 0:00
A Cryptic Pasuk in the Parsha of Avoda Zara
1 views
Comments(0)
Transcript
Auto-generated transcript. Not time-synced to the video.
So the Gamara said, "Omro Rabo, Omro
Rabo Yochana. Minayin lo zeveach beheima
ba'al mum lavoidas kochavim shehu poter?
She ne'emar the pasuk says "Zoveach lo
Elohim yochram
bilty la'Shem levado." So says Rabo
Yochana, the only time someone's chayav
for shechting lavoidas zoroh is if this
is something that you could have brought
l'Kodosh Boruchu. And being that a
beheima ba'al mum you can't be makriv
l'Kodosh Boruchu, so it's for that
reason if somebody would be zoveach
lavoidas zoroh beheima ba'al mum, he
would be poter. So m'vorer in Rabo
Yochana's member
that the pasuk that says "Zoveach lo
Elohim yochram bilty la'Shem levado" is
an azarah lavoidas zoroh. "Zoveach lo
Elohim yochram" meaning if somebody
shechts lavoidas zoroh, "yochram" he is
going to be chayav misah. What do you do
with your korbanos? "Bilty la'Shem
levado" you have to bring them to Kodosh
Boruchu. The truth is
t'maforesh in a braisa in Maseches
Sanhedrin daf sameach amud beis in this
parallel sugiyah. "Tanu Rabonan, ilu
ne'emar "Zoveach yochram" had it said in
that pasuk of "Zoveach lo Elohim
yochram" just "Zoveach yochram" "easy I
would have thought "B'zoveach kodshim
b'chutzah kasav midavar." What the pasuk
is talking about someone shechting to
Kodosh Boruchu but he's shechting
b'chutz. "Tam u'l'maymar" it's for that
reason it says "Zoveach lo Elohim." And
"lo Elohim" means "b'zoveach lavoidas
zoroh kasav midavar." We're talking
about somebody that shechts lavoidas
zoroh. "Ilu Elohim b'zoveach I would
know only "zoveach" but "katav minayin?"
"Tam u'l'maymar "Bilty la'Shem levado."
"Reish kein hu avoidas kodshim l'Shem
Shamayim yochad." All avoidas have to be
done dafka l'Shem Shamayim yochad. They
have to be done dafka for Kodosh
Boruchu. But "Al kol ponim" it's
m'foresh in this braisa what the great
Rabo Yochana said and that is that when
it says in the Torah "Zoveach lo Elohim
yochram bilty la'Shem levado" "Zoveach
lo Elohim yochram" means that a person
is not allowed to shecht an animal
l'avoids zoroh. And the truth is if you
think about it, it has to be that's what
it means.
I mean what else does "Zoveach lo Elohim
yochram" mean? "Yochram" means "chayav
misah." So when would you be chayav
misah for doing a ma'aseh shechitah?
B'chayira if you shecht lavoidas zoroh,
right? What else? So
it's poshut. Like what's even the other
side? So when it says "Zoveach lo Elohim
yochram" the chayira
so obvious which is why there's a braisa
in Sanhedrin daf sameach amud beis and
which is why we have Rabo Yochana's
member here in Avodah Zarah daf nun amud
alef amud alef that it means if someone
shechts lavoidas zoroh he's going to be
chayav misah.
Now it's poshut, of course. That's what
I'll say. But if you think about it,
it's really not poshut. And the reason
it's not poshut is cuz if you have a
pasuk in the TORAH THAT SAYS "ZOVEACH LO
ELOHIM"
what would you think it means? You
shecht into Kodosh Boruchu.
Now it's true we know avoidas zoroh is
referred to as Elohim. Elohim acheirim.
"Lo yihiyeh l'cha Elohim acheirim al
panai." It's the second of the ten
commandments. But whenever the Torah
refers to getchkes, although it will
sometimes use the word Elohim, "Sha'ul
Horishonim on umitzdarim kiy yedu'ah"
but it's always with the suffix of
"Elohim acheirim" to understand and to
explain that we mean other gods. Every
single time it says the word "Elohim" in
the Torah, "Vayidaber Elohim el Moshe
lemor" WHO ARE WE TALKING ABOUT? IT'S
ALWAYS "BEREISHIS BORAH ELOHIM es
hashamayim v'es ha'aretz." It's always
Hakodosh Boruchu, of course that's what
it is. So "Avada" it's niker from the
context of the pasuk that when it says
"Zoveach lo Elohim yochram" what it
means is avoidas zoroh and that's pshat
in the braisa and that's pshat in Rabo
Yochana's member.
Aba "Arba arba tzorich."
Or at the very least you have to
understand the pasuk. Like what's going
on over here? Why would the Torah all of
a sudden refer to stam Elohim as avoidas
zoroh?
"Chalilah heichan matzinu something like
that?" Again, "Al Horishonim on
umitzdarim on Elohim acheirim." This is
Elohim madish. And also where did Chazal
see it? Again, they saw it from the word
"yochram" but
something's not clocking over here.
What?
"Tzorich biur." The truth is if you look
at Rashi on the Torah, Rashi on the
Torah addresses it. And he addresses it
with a dikduk Rashi. Why dikduk? And
this is I guess part of why this is an
overlooked Rashi because all dikduk
Rashis are overlooked, let's be honest.
But this is a dikduk Rashi. And Rashi
says like this. Rashi says
that
the pshut of mikra of this pasuk
"Elohim" means avoidas zoroh. And the
reason the pshut of mikra over here
could mean avoidas zoroh even though
"Elohim" is always referring to Kodosh
Boruchu is because the pasuk says "lo
Elohim" with a a kamatz. And being that
it says it with a a kamatz, the kamatz
means that I'm telling you now something
about something that I previously
and maybe even more recently told you
something. So if it said "le Elohim"
or if it said it with a shva, "li
Elohim" so then the word "Elohim" would
be in a vacuum and you would tightch the
word "Elohim" the way you always tightch
the word "Elohim." And "Elohim" in kol
ha'Torah kulah lashon kodesh, so here
too "Zoveach li Elohim" or "le Elohim"
would for sure mean Hakodosh Boruchu.
But being that it says it with a kamatz,
so the kamatz fardreit the inyan a
little bit. And the kamatz says "lo
Elohim" means something that's a a davar
noida. Something that I told you about
b'makom acher and probably not so long
ago. So says Rashi, if you go back in
the Torah, this is a pasuk in Parshas
Mishpatim, right? So if you go back in
the Torah and you say what did Hakodosh
Boruchu tell Klal Yisrael about Elohim
earlier? It said "Lo yihiyeh l'cha
Elohim acheirim al panai." This "lo
Elohim" with a kamatz traces this word
to a word that you had previously. And
over here you had the concept of Elohim
acheirim which is an avodah zarah. As
Rashi when the Torah said "Lo yihiyeh
l'cha Elohim acheirim al panai" he just
said "Thou shalt not worship avodah
zarah." What's the punishment for
someone that worships avodah zarah? That
it doesn't say. That's what this pasuk
is coming to BE M'VARER. THIS PASUK IS
SAYING that "Zoveach lo Elohim." Which
Elohim? "Yihiyeh lo yihiyeh l'cha Elohim
acheirim al panai." And here we don't
have to say Elohim acheirim because
really the word "Elohim" is a reference
to that Elohim acheirim and don't state
to you Elohim acheirim. So I could be
m'katzer over here. So over here it says
"Zoveach lo Elohim." "Yihiyeh lo yihiyeh
l'cha." YOU SHOULD KNOW WHAT'S THE
HALACHA. The halacha is going to be
chayav misah. What do you do with all
your korbanos? "Bilty la'Shem levado."
The only thing you have to do with this
is you have to bring it to Kodosh
Boruchu. But Rashi was muching very very
much, very much. I understand it has to
mean that Elohim is avodah zarah. And
it's m'foresh in Chazal, it's not
negotiable. We're not negotiating this.
That's not what's happening over here.
We understand that we're just muching
that why would the Torah refer to avodah
zarah as Elohim when avodah zarah is
always Elohim acheirim? The Torah itself
it works. If you know grammar, you know
dikduk it works cuz it says "lo Elohim"
with a kamatz and Rashi says it's really
not the way it should have said it. It
should have said it either with a shva
or it should have said it "le Elohim."
And being that it went ahead and it said
it with a kamatz, it's it's coming to
tell me something more than "voshtei."
It's a pasuk that's latching itself on.
It's a hemshech to something that I
previously had not so long ago, several
psukim earlier in Daseh Hadibros we had
"Lo yihiyeh l'cha Elohim acheirim al
panai." So this Elohim is really a
reference to "yena Elohim acheirim."
Right again, it's mamash the same inyan.
There it said "Thou shalt not worship
Elohim acheirim." Here it's saying what
happens if you worship Elohim acheirim.
It's the same exact thing but that's why
you didn't need the word of "acheirim"
and that's why in pshut of mikra mamash
"Zoveach lo Elohim yochram" this Elohim
means not Hakodosh Boruchu but rather
what it means is
avoidas zoroh.
I was m'ayin a little bit in the
Rishonim, pulled out as many Rishonim
that I was able to pull off myself. And
really you see the Rishonim all muching
with this a little bit. This is a hard
pasuk because the pasuk means avodah
zarah but it sounds like it's talking
about Hakodosh Boruchu. So it's a very
very hard pasuk.
And this pshat in the pshat in the pshat
in the Rishonim it's always there,
right? That's not a kutz. Not a
chiddush. Not a chiddush to see five
different pshatim if you open up five
different Rishonim.
Just to get a little bit of a time, I
saw in the Sforno, the Sforno says like
this. This is how he tightches the
pasuk. "Zoveach lo Elohim yochram l'chol
ha'oyis yachdav."
Meaning "Elohim" means everything. It
means all getchkes. It means "l'havdil
elef alfei avdalos" Hakodosh Boruchu,
"Bereishis borah Elohim." It also means
Elohim acheirim. And over here you can't
say that the word "Elohim" means only
avodah zarah cuz it doesn't say Elohim
acheirim. But at the same time it's
"muchach mitocho inyan" that it doesn't
mean Hakodosh Boruchu. So in pshut of
mikra says the Sforno, you know what's
going on in this pasuk? It means if
somebody would shecht person says "Ech
v'din AL AVODAH ZARAH
L'RABBOS I'M GOING TO DIN HAKODOSH
Boruchu as well." "Yochram" he's going
to be chayav misah. "BILTY LA'SHEM
LEVADO." WHAT is this in essence? What
this in ESSENCE IS SHITUF.
THE GAMARA SAYS IN SANHEDRIN DAF sameach
amud alef "Omro Rabo Yochana Omro Rabo
Shimon ben PAZI." WHAT'S THE MAKOR TO
THE ISSUR SHITUF? THIS PASUK. "Zoveach
lo Elohim yochram bilty la'Shem levado."
So says the Sforno, everybody always
learns where do you see shituf? You see
it in the seifa of the pasuk, "Bilty
la'Shem levado." Says the Sforno, I
think you see it in the reisha OF THE
PASUK ALSO. THAT'S THE WAY YOU HAVE TO
LEARN THE WORD "ELOHIM" over here.
"Elohim" means everything and that's
what's going on here. I'll tell you
another very interesting thing I saw
just going through the Rishonim and that
is Eben Ezra. Ramban brings the Eben
Ezra. This is one of the Eben Ezra's
that Ramban is very very not happy about
where the Ramban comes guns blazing and
he uses "Shaful lishonus." "Hahevel
yiftzeh pi." That's the lashon that uh
Ramban uses. But the Eben Ezra says and
this is not so much in terms of
tightching the word "Elohim" but just in
his narrative of these psukim. The Eben
Ezra says that "I don't know why the
Torah had to say "Zoveach lo Elohim
yochram bilty la'Shem levado." I know
from Daseh Hadibros. What's this pasuk
coming to be m'chadesh?" Now if you ask
the man on the street, he would tell you
number one, again, the man that's
learning the
number one he would say is teach me the
it's a sheet of right there's different
things that are going on over here. But
David was much and this is why the says
heavily if to peel. This is what are you
talking about? There's no in this
open the you'll see there's a lot of in
this
but
this is what David said. He says look at
the next
they
a convert
The
next is talking about again says David
they want to know what's going on in
this
that by the
said said thou shall not be
but when the said
thou shall not be
he was talking to all the
that were there right INSIDE
IN
KEEP ISRAEL
ROCK
HARD OF
IT'S REFERRING TO THE THAT'S MENTIONED
IN THE NEXT
AND HE WAS NEVER TOLD that he's not
allowed to worship
and it's for that reason has to say
and the heard this and he said heavily
if to peel first of all we know the game
of war and
every single
we're going to have to now because of
the game you grab the edge those David
that the right before that is called
she says really Neil is also mentioned
but again the wasn't there so that was
also being
over saying
but one is and that is again you have to
know what in the is it's not heavily if
to peel I mean the said that but
obviously there's a in the
but one
and that is that David saying that this
is to the
is talking to the
it's a specialized for the
that means it says I saw the
also one of the
the
he says the same thing that David says
so what David and the show would both
heavily if to peel but that
but the bottom line is the says says the
same exact thing that this
is talking to the so could be just one
and that is if this is coming to get you
have to
but that's coming to be the this we know
the says
this is the
we know that if
according to many is not
so could be it's very the
that's coming to be
the Israel authority the
this is what we tell we know you always
had an ISRAEL AUTHORITY BUT TILL now you
weren't okay if you wanted to be OVER
THE
BUT NOW YOU'RE A
AND BECAUSE YOU AGAIN NOW you're a and a
so they
now ready to
DAVID
SAY SAY BOTH
THIS IS TALKING TO THE
THAT'S WHY HERE IN THE
WITH
THE
OF OF LIKE THOSE
ALL THE
THAT DAVID MAYBE
BUT I just want to end with one Indian
one Indian and that is
there's a whole another in this there's
a whole another
in this
the
again what's the problem with this
Indian it's because it's clear that the
means
it's clear from the fact that you have
it's in a
in a
it's clear that's the way it is if
that's the case so why do the say
which sounds like Bereshit
and not say
as she says the answers in the comments
first of the
that's what says fullness has his
different
yes yes
right each one went ahead and made his
own
in terms of trying to make sense of
what's going on over here but if you
look at the
the at the end of his on this
like he very often does starts talking a
little cryptically he says as follows
there's a very deep secret in this
you want to be in the
and from this secret you'll be able to
understand the Indian
the
master the
and the master the person that
understands will be able to figure out
what I mean
for
and was also
it
we're going to be as it as well
as message when we get there so says the
that the truth is the truth truth truth
is that if you want to understand this
properly you have to know there's a
little bit because there's a
going on in this and when you understand
the
you'll have a better appreciation for
how it's possible that the would say
referring TO A
THE GREATEST ABOMINATION in the world
manage with the
what exactly is that
so that's obviously way way way above my
pay grade I mean if it said it would be
above my pay grade if the says it's a
obviously there's nothing to even talk
about stating that there is a
that we could take out from this
and this
will be the topic of tomorrow's rate