ELOHIM- ONE GOD OR MANY GODS?

בְּרֵאשִׁית, בָּרָא אֱלֹהִים

In Hebrew, for masculine singular nouns, plurality is indicated by the ending im. Thus, for example, yeled “boy” becomes yeladim “boys.”

The Bible uses many terms for God, such as El, Shaddai, YHVH, Elohim--they are all in the singular except for Elohim, which is in the plural. The question is this: how can God, conceived as being the only divinity in the universe—hence, monotheism- have a plural ending? Ancient Rabbis had to deal with this problem and said that the reason for the plural in Elohim is because of all the attributes (e.g. merciful, caring, loving) that are ascribed to one God. On the other hand, is it possible that the term Elohim is a vestige of polytheism in biblical Israel? I would say, yes.

To test whether or not the editors of the Bible considered Elohim a plural or a singular noun, we need to find whether the verbs attached to this name, are in the singular or in the plural. If they are in the plural, we would know that in the past Israelites believed that Elohim referred to many gods. If the verb is in the singular, then we would have to conclude that the term underwent a change, and a plural noun was now considered singular. We have an example of that in English, too. The word “media” is the plural of “medium.” Yet, we often say, “the media says,” not “the media say.” “Media” is now viewed as singular.

Let’s test the use of the word Elohim in the Bible: In the overwhelming cases, the word Elohim is accompanied by a singular verb. For example (see Hebrew title above): the Hebrew Bible begins with b’reshit bara elohim, “When God began to create…”-here the verb bara (“created”) is in the singular. That means the editor of this passage conceived of Elohim as one God. (For other examples, see, Gen. 1: 3; 22: 1; 25: 11; 50:24, and many others).

However, there are a few passages where Elohim is accompanied by a plural verb: when Abraham says to king Abimelekh, “When God (Elohim) made me wander…(hit’u) (Gen. 20: 13) ,” the verb “wander” is in the plural. Similarly, we read, “It was there that God (Elohim) revealed (niglu) himself to him [Jacob]” (Gen. 35: 7). Here, too, “revealed” is in the plural, implying the existence of many gods. (For other examples, see Ex. 22:8; Deut. 5:23; II Sam. 7: 23 and others). The medieval commentator Rashi was aware of this problem but tried to solve it by saying, “all references to godliness and authority are in the plural.” I would argue that these are vestiges of ancient polytheism that crept into the text.

There is no doubt in my mind that at some point in biblical times, Elohim was considered in polytheistic terms, “gods.” A good example is found in the Book of the Covenant, in one of the laws dealing with debt-slavery. According to a sub-section of this law, if the slave wishes to remain with his master for the rest of his life, because “he loves” him, then his master “shall take him before the gods (Elohim)” (Ex. 21: 5) and pierce his ear with an awl. Traditional Jewish commentators say that here the word Elohim means “judges.” So, the owner is taking his slave to the court. Some modern commentators believe that the reference is to the local sanctuary where the master presents his slave before God, perhaps, for an ordeal. For me, this texts simply means that the master brings his slave before the household gods, hence Elohim (see, for instance the reference to the household gods that Rachel had when she left her father’s house, the terafim, Gen.31: 34), and then pierces his ear at the doorpost of his own house with an awl.

This short analysis shows that biblical Israel went through a period of transition from polytheism to monolatry (“there are many gods but only one god for us”) and finally to monotheism (“there is only one God”). The process continued in medieval times into the modern. Old God concepts are not working any more. We need to search for the best explanation of what God means today in order to meet the needs of our own time.

(For details about God concepts in Judaism, see my book, Finding God (with Daniel Syme), NY: URJ Press, 2002, or, The Many Faces of God , NY:URJ, 2004, or , more recently, “What is God’s Real Name?” in my book, Did Moses Really Have Horns? NY: URJ Press, 2009, 12-24).

Rifat Sonsino

ISRAEL TRIP-DEC. 2011

We just returned from a week stay in Israel a few days ago. We went only to Jerusalem, a city made holy by our memories, not for tourism but to spend time with the family, and celebrate my daughter Debbi’s 40th birthday and her 10th wedding anniversary to Ran, her Israeli husband. My wife Ines, Debbi, Ran and our two grandchildren, Avi and Talya, came along. It was a great trip, though very short. Here are some personal impressions.

This time I found a greater alienation between the secular and the fundamentalist religious groups. Jerusalem is turning into a “haredi” (extreme religious) city. One top Israeli executive told me, “Seculars Jews have already given up.” This may be an exaggeration but there is a kernel of truth in it. The month of December was marred by attacks on women’s civil rights: an eight year old girl was hit by extremists because she was not dressed modestly; some Orthodox soldiers refused to listen to the singing of female soldiers; a woman was asked to sit in the back of the bus but she refused. Many leading Rabbis condemned this anti-women attitude by saying, “Israel does not belong to the religious alone.” A number of secular Israelis raised banners in Bet Shemesh that read, “This will not be another Teheran.”

There was quiet between Israelis and Palestinians during our stay, but animosities are still present. One day I went to Abu Shukri, a well-known restaurant in the Old City, which displayed a Palestinian flag on its wall. I ordered pita, humus and “Israeli salad.” The waiter told me, “We don’t serve Israeli salad here,” only “Arabic salad.” That was curious because in our hotel the same salad was labeled “Israeli,” even though many Israelis call it “Arabic.”

The Palestinians I met in Jerusalem seemed content living among Israelis. The Palestinian life-guard at our hotel, a student at the University, told me that he had many Israeli friends and that the problem was with the extremists on both sides. I walked the streets of the Old City without fear. Yet, when we took the train from the Center of Town towards the Hebrew University, we were told to get out of the train outside of the Damascus Gate because of a “suspicious object.” A police robot quickly discovered that it was harmless, and we boarded the train again. A passenger told me, “We live every day with miracles here.”

Because of Christmas and Hanukah, Jerusalem was full of tourists, more than ever before. Consequently, traffic between mid-mornings to around 8 pm. was terrible. A trip from Har Hatzofim to Talpiyot that usually takes about 15 minutes by cab often took us more than an hour.

The economy of the country seems to be doing well. We saw lots of people shopping at stores and local Malls. The new Mamila Mall is magnificent. The Western Wall was full of tourists as well as local Israelis. We visited the tunnels by the Western Wall- an archaeological marvel. You see under a glass walk, ruins that go back to the First and Second Temple.

The best time, however, was spent with the family. We walked by the Tayelet, went to the Hebrew Union College on King David Street, visited the Hebrew University, walked through Ben Yehudah Street, bought gifts at Geulah, attended an Orthodox service on Shabbat Eve, and ate almost every night at our son-in-law’s parents’ home. Quite a treat. We also got together for a great meal with our Israeli family and friends at Abu Gosh, an Arab village between Tel Aviv and Jerusalem.

And we returned happy but tired. Our grand-children are ready to go back. We too.

Rifat Sonsino

Jan. 5, 2012