From: Angelina

Dear Rabbi,

I’m confused about the name of G‑d “Elokim”. For starters, I’m not sure what it means. Also, why do religious Jewish people pronounce it the way I wrote it and not the way it’s written in Hebrew with an “h”? Is it a holy name? And if so, why do I seem to remember it being used in other, non-holy contexts (if that’s right)?

Dear Angelina,

This name of G‑d is based on the Hebrew word “el” which means simply “power” or “strength”. An example of this usage is in the description of Lavan’s pursuing and confronting Jacob during his return to the Land of Israel. Lavan says, “It is in my power (‘yesh b’el yadi’) to do you harm, but the G‑d of your father addressed me last night [in a dream] saying, ‘Beware of speaking with Jacob either bad or good’” (Gen. 31:29). Rashi and Onkelus both explain “el” to mean power or strength.

The name Elokim, then, in reference to G‑d, connotes His complete Mastership and control over everything. It is the name of G‑d which most closely corresponds with what might be referred to in English as “The Omnipotent”. Therefore, this is the name of G‑d used throughout the Torah’s description of Creation. In all cases of “G‑d created”, “G‑d said”, “G‑d saw”, “G‑d called” etc., the word for G‑d is Elokim. [Interestingly, the four-letter Name which connotes G‑d’s actual interaction with Creation, is used only later during the description of His creating Mankind.]

The reason why this name is often pronounced and written Elokim with a “k” sound instead of a “h” sound in place of the Hebrew letter ‘hey’ is out of deference to a name of G‑d, and to avoid the possibility of “taking G‑d’s name in vain”. It should be clarified that when actually reading full verses containing the names of G‑d, as during the public Torah reading, they must be pronounced properly. Also, even in the context of learning or quoting only parts of verses, the various names may be pronounced. However, the custom is to avoid this even in such circumstances, and even more so when referring to G‑d in normal conversation. Hence the convention of saying “Elokim” in this case, or “HaShem” (The Name) for the tetragrammaton.

Despite the fact that this word is holy when used as a name of G‑d, you are right about it being used in mundane contexts as well. There are several examples. Note that in these cases, the convention of changing the pronunciation is not applied (in addition, using a lower case “e” is also appropriate). On the contrary, doing so would imply holiness instead of mundane.

The Ten Commandments state, “I am the L-rd, your G‑d….You may have no other gods before Me” (Ex. 20:2,3). The Hebrew word used for other or foreign gods is “elohim”. The reason for this should be obvious: foreign worship is humanity’s mistake of ascribing divinity to the myriads of powers in Creation. If Elokim expresses G‑d’s power over all forces, elohim expresses man’s ascribing to these forces divine power. This dichotomy is poignantly illustrated by the fact that Elokim – alef, lamed, hey, yud, mem (1,30,5,10,40=86) – has the gematria numerical equivalent as “Nature”/HaTeva” – hey, tet, bet, ayin (5,9,2,70=86). G‑d’s power over Creation is masked within what appears to be the power of Creation itself. It is our job to see Elokim in Creation; not the Creation as elohim.

Another instance of non-divine usage of elohim is in the following: “And it came to pass when mankind began to increase upon the earth and daughters were born to them, that the sons of elohim saw that the daughters of man were good and they took for themselves wives from whoever they chose” (Gen. 6:1-3). Rashi offers two possible meanings here of elohim. One understanding of this verse would have elohim mean “rulers”, referring to their power of rule over others. However, based on the implication in the verse that the elohim were not “man”, the Midrash (Y. Sh. 67; P. d’R.E. 22) explains this refers to certain angels who, in spiritual form, self-righteously recalled before G‑d the shortcomings of man, but when later congealed into physical forms of great stature, they abused their superlative powers to ravage mankind.

A third usage of this term refers to judges. For example, if on account of poverty or theft a Jewish man was indentured to work for a Jewish master, then chose to stay in servitude despite being given the opportunity to be released, he was to be brought before the elohim – judges – who would order that the man’s ear be pierced symbolically stating, “G‑d says the Children of Israel are My servants; and this one chooses to be a servant of a servant!” (Ex. 21:6, and Rashi).

However, regarding this last usage, the commentaries suggest a relationship with Elokim. Namely, the Torah court of judges is called by the word for G‑d since it carries out G‑d’s laws on earth (Ibn Ezra). Alternatively, it is because G‑d’s Presence and influence rests upon the judges (Ramban). This is based on the Sages’ explanation (Berachot 6a) of the verse, “in the midst of judges (elohim) G‑d will judge” (Ps. 82:1).