A Cryptic Pasuk in the Parsha of Avoda Zara

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