But (you do mention it) in derogation, viz

Mekhilta DeRabbi Yishmael Mekhilta Tractate Kaspa 4:6

Curated by The Jewish Mythology Team · Published January 16, 2025

The Mekhilta catalogs the names used to describe idolatry and contrasts them with the names used to describe God. The contrast is devastating.

Idolatry is mentioned only in derogation: cherem (accursed), sheketz (abomination), toevah (abomination), pesel (carved image), masechah (molten image), elilim (worthless things), terafim (household idols), atzabim (griefs), gilulim (dung-pellets), shikutzim (detestable things). Every term is contemptuous. The Torah never refers to idols with neutral or respectful language.

God, by contrast, is mentioned only in praise: Kel (God), Elokim (God), Shakkai (Almighty), Tzevakoth (of Hosts), Ehyeh asher Ehyeh (I Am Who I Am), Chanun (Gracious), Rachum (Merciful), Erech Apayim (Slow to Anger), Rav Chesed (Lovingkindness) Ve'emeth (Abundant in Kindness and Truth). Every divine name carries dignity, majesty, or compassion.

(Psalms 92:16): "To say that the Lord is just — my Rock, in whom there is no flaw." The psalm caps the list with a declaration of perfection.

This catalog teaches that language shapes theology. The Torah's vocabulary for idolatry is uniformly degrading — training the reader to associate false worship with filth and worthlessness. Its vocabulary for God is uniformly exalting — training the reader to associate true worship with beauty, mercy, and power. You can map the Torah's theology simply by tracking its adjectives.

Themes

Charity King David Psalms Tzedakah (Charity) Music & Song

Biblical References

Psalms 92:16

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