וְנִתַּצְתֶּ֣ם אֶת־מִזְבּחֹתָ֗ם וְשִׁבַּרְתֶּם֙ אֶת־מַצֵּ֣בֹתָ֔ם וַאֲשֵֽׁרֵיהֶם֙ תִּשְׂרְפ֣וּן בָּאֵ֔שׁ וּפְסִילֵ֥י אֱלֹֽהֵיהֶ֖ם תְּגַדֵּע֑וּן וְאִבַּדְתֶּ֣ם אֶת־שְׁמָ֔ם מִן־הַמָּק֖וֹם הַהֽוּא׃
<span class="x" onmousemove="Show('perush','El Rambam explica esta parte del versículo en el <b>6º Capítulo</b> de Las Leyes de los Fundamentos de la Torá.',event);" onmouseout="Close();">Y derribaréis sus altares,</span> y quebraréis sus imágenes, <span class="x" onmousemove="Show('perush','Este es el <b>65to Precepto Negativo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel. Al mismo también se refiere el Rambam en el <b>6º Capítulo</b> de Las Leyes de los Fundamentos de la Torá.',event);" onmouseout="Close();">y sus bosques consumiréis con fuego</span>: y destruiréis las esculturas de sus dioses, <span class="x" onmousemove="Show('perush','El Rambam explica esta parte del versículo, y también a qué se refiere el versículo cuatro, en el <b>6º Capítulo</b> de Las Leyes de los Fundamentos de la Torá.',event);" onmouseout="Close();">y extirparéis el nombre de ellas de aquel lugar.</span>
Rashi on Deuteronomy
מזבח consists of many stones,
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Siftei Chakhamim
A tree that was worshipped. Although the asherah is connected to the earth and therefore should be considered as the earth itself, here is different. For man is involved at the very beginning when the seed is planted (Avoda Zara ibid.). Alternatively: Here [the verse refers to a tree that] was originally planted for the sake of idolatry. For according to all opinions, such a tree is completely forbidden (ibid. 48a), because it was planted originally for idol worship.
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Or HaChaim on Deuteronomy
ואבדתם את שמם, "and you will destroy their name, etc." The question is asked in Avodah Zarah 45 what these words can possibly add when we have already been told to utterly destroy every place where idolatry had been performed? The sages answer that even the roots of the trees which were symbols of idolatry have to be uprooted. Rabbi Akiva says that the names of such sites have to changed to something degrading. Thus far the Talmud. Perhaps the Torah wanted to issue a special warning applicable only to the land of Israel, similar to what Maimonides wrote that in the Holy Land we have to seek out such places and destroy them, whereas in other countries we are not obliged to do this. This is why Moses emphasises the words מן המקום ההוא, "from that place."
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