Giving gratitude to G-d and an individual in the same sentence:[1]
The Talmudic Concern: The Gemara[2] states: “When they would depart from the altar on Sukkos after the Hakafos, what would they say? ‘To You, Hashem—and to you, O altar. The Gemara asks: does this not constitute combining the Name of Heaven with another matter? And it is taught in a Baraisa: anyone who associates the Name of Heaven with something else is uprooted from the world, as it says, ‘…to Hashem alone.’ Rather, this is what they would say: ‘To You, Hashem, we give thanks, and to You we offer praise’; ‘To You, we give thanks, and to You we extol.’ Based on this Gemara, some Rishonim[3] conclude that one who joins Hashem’s name with that of others, transgresses a negative command of Lo Yihyeh Lecha Elokim Acheiorim Al Panaiy which is the second of the ten commandments.
Stringent approach:[4] Based on this principle, some authorities write that one should avoid the common expression of saying to another person, “G‑d and you did me this favor,” as this language appears to equate a human being with Hashem by joining them together in a single expression of causation. Such phrasing is viewed as a form of improper association (shituf) and should therefore be avoided.
Lenient approach: From the writings of many Rishonim[5] it appears that there is no inherent prohibition in mentioning Hashem together with a human benefactor, provided that no element of idolatrous association is implied, and the prohibition only applies when the second item mentioned is in reference to idolatry, such as by saying “Thanks to hashem and my idol..”. This understanding is supported by various scriptural verses[6], where similar expressions are used without concern, indicating that the prohibition is limited to cases involving a theological comparison or attribution of divine status to both Hashem and something else.
Halacha Lema’aseh:[7] In practice, it is proper to adopt a more careful formulation that avoids any ambiguity. One should therefore express gratitude by saying that Hashem granted the kindness through the individual—for example, “Hashem helped me through you.” This wording clearly attributes the ultimate source of the benefit to Hashem while recognizing the individual as His agent, thereby satisfying all halachic concerns.
- Example: Reuven wanted to thank his friend David for helping him secure a job and said, “Hashem and David really helped me get this job,” but this wording is not ideal because it places Hashem and a human being together as if they are equal partners; rather, he should say, “Hashem helped me get this job through David,” or “I thank Hashem for helping me, and I’m also grateful to David for being His messenger,” thereby clearly showing that Hashem is the true source of the kindness while David is the means through which it came.
| Topic | Summary |
| Talmudic Concern | One may not combine Hashem with another entity in a way that suggests partnership; gratitude must be directed properly. |
| Stringent View | Avoid saying: “Hashem and you did this for me,” as it appears to equate a person with Hashem. |
| Lenient View | Permitted if no comparison to a deity is implied; concern applies primarily to idolatrous association. |
| Practical Ruling | Best to say: “Hashem helped me through you,” attributing the kindness primarily to Hashem. |
| Example | Instead of “Hashem and David helped me,” say “Hashem helped me through David,” recognizing David as the messenger. |
[1] See Kaf Hachaim 116:197 “One should not speak in the manner that people are accustomed to, whereby when someone does him a favor, he says to him: ‘Hashem, may He be blessed, and you have done this favor for me.’ This is forbidden, as it constitutes associating the Name of Heaven with something else (Bnei Yissaschar, Maamar Chodesh Tishrei, Shmiras HaNefesh §253). However, see Tosafos in Sanhedrin 63b, who write that the prohibition applies only when it involves something related to idolatry. See also Shemira Me’alyah §109 who notes this, that the earlier source overlooked the words of Tosafos. Nevertheless, it appears best to say: ‘Through you, Hashem has granted me this favor,’ meaning that Hashem performed the kindness by means of you, in order to give you merit.”; Encyclopedia Talmudit Vol. 23 Erech Yichud Hashem p. 737
[2] Sukkah 45b
[3] Yireim 243; Semag L.S. 1
[4] Bnei Yissachar Mamarei Chodesh Tishreiy “The Gemara in Sukkah (45b) states: At the time of their departure, what would they say? Rabbi Eliezer says: ‘To You, Hashem—and to you, O altar.’ The Gemara asks: But is he not combining the Name of Heaven with another matter? From here there is an open rebuke not to speak in the manner that people are accustomed to say. When someone does a favor for him, he says: ‘Hashem and you have done this favor for me.’ This is forbidden, as it constitutes associating the Name of Heaven with something else.
I have presented this here so that people will hear and be mindful.”; Shemiras Hanefesh 253
[5] Tosafus Sanhedrin 63b; Shemira Meialya 143; See Sifri Ekev 43; Rambam Shavuos 11:2
[6] Bamidbar 21:7; Shoftim 7:20
[7] Kaf Hachaim ibid