The Prohibition of Mentioning the Name of an Idol Respectfully
איסור הזכרת שם עבודה זרה דרך כבוד
It is a mitzva to destroy and uproot idolatry from the Land, and this includes a mitzva to treat it with contempt and to express this by calling it by a derogatory name. As it says: “Tear down their altars, smash their pillars, put their sacred posts to the fire, and cut down the images of their gods, obliterating their name from that site” (Devarim 12:3). Obliterating the name is accomplished by changing their name to a derogatory one, as it says: “You must reject it as abominable and abhorrent, for it is proscribed” (ibid. 7:26). Thus, if they called it Beit Galya (House of Height), a term of loftiness, it is changed to Beit Karya (House of the Pit), a term of lowliness; and if they called it Ein Kol (Eye of All), it is changed to Ein Kotz (Eye of Thorn) (Avoda Zara 45b; 46a; SA 146:15). Likewise, we learn in the Torah and the Prophets that idols are called gilulim (dung-idols) and shikutzim (abominations), terms of contempt.
In addition, the Torah forbade making a vow or swearing by the name of an idol, as it says: “And make no mention of the names of other gods; they shall not be heard on your lips” (Shemot 23:13). One who vows is one who says: “By the name of such-and-such idol, these fruits shall be forbidden to me by a vow.” One who swears is one who says: “By the name of such-and-such idol, I swear that I will not eat these fruits,” or “that I repaid my debt” (Sanhedrin 60b; 63b). One who vows or swears by the name of an idol is liable to lashes. Even though generally one is not liable to lashes for a sin committed through speech, because of the severity of the prohibition of idolatry and the severity of vows and oaths, one is liable to lashes for this speech (Rambam, Avoda Zara 5:11; Kesef Mishneh there; SA YD 147:1).
Included in the prohibition is not to mention idols respectfully, for whoever mentions them respectfully strengthens their standing and transgresses a Torah prohibition. Likewise, it is forbidden to cause a gentile to swear by the name of his idols (see above 11:3-4).
The Sages forbade mentioning them even in a neutral manner, since the very mention of them involves a sort of recognition of their existence, whereas in truth they must be negated. Even when there is a benefit in doing so, it is forbidden to mention them. Therefore, one who wants to set a meeting place with his friend, even when it is convenient for him to explain that he is beside a certain idol, should not mention its name but should find another way to explain where they will meet (Sanhedrin 63b; Rosh; SA 147:1).¹
Notes (1)
- Sanhedrin 63b: “It was taught: ‘And make no mention of the names of other gods’ – that a person should not say to his friend: Wait for me beside such-and-such idol. ‘They shall not be heard on your lips’ – that one should not vow by its name, nor fulfill (swear) by its name, nor cause others to vow by its name and fulfill (swear) by its name.” From Tosafot, Talmidei Rabbeinu Yona and Yad Rama it emerges that all the prohibitions learned in the baraita are Torah prohibitions. This also emerges from the Rambam 5:10-11 and the Semag, negative commandment 32. On the other hand, Sefer Ha-ḥinukh 86 wrote that the prohibition of setting a meeting beside an idol is rabbinic, and so wrote Alfandari in Mirkevet Ha-mishneh. This also emerges from the words of those who permit, in a pressing situation, having a gentile take an oath (Rabbeinu Tam and the Rosh), and so wrote the Tashbetz and the Radbaz, as explained above 11, n. 3. It seems that there is no dispute in this; rather, the Torah prohibition is to mention the idol respectfully, and this includes mentioning its location respectfully. For the foundation of the prohibition is mentioning the idol respectfully (Semak of Zurich 118; Divrei Yirmiyahu on Laws of Avoda Zara 5:11; Pat Leḥem, p. 59). But mentioning it merely as an indication of location is not especially respectful, and therefore its prohibition is rabbinic. Likewise, having a gentile take an oath in a dispute is, according to most poskim, not especially respectful, and its prohibition is rabbinic (as explained above 11, n. 3). And when there is not the slightest honor in mentioning them, such as mentioning the name of a street named after an idol, there is no prohibition, only an enhancement (hiddur), as explained in the next halakha, just as they permitted mentioning the names of holidays (SA 147:2). (Ḥavot Ya’ir 1, Hasagot 11-12, wrote that when needed it is permitted to indicate a location near an idol, and it seems his intention is in a completely mundane manner, like a street name.) Some say that the mitzva to call an idol by a derogatory name applies specifically in the Land of Israel, since there is a special mitzva for Israel to destroy idolatry from the Land, as it says (Devarim 12:3): “Obliterating their name from that site.” But outside the Land it suffices not to mention the idols and not to give them standing (Maharshal, Perisha, Shakh 14). And some say that the mitzva applies outside the Land as well, since in every place one must reject idolatry as abominable and abhorrent (Taz; Ḥatam Sofer, Avoda Zara 46a).