Commento su Deuteronomio 12:30

פן תנקש [TAKE HEED TO THYSELF] LEST THOU BE SNARED — Onkelos renders תנקש as an expression of the same root and meaning as מוקש, a snare. But I say that he was not particular to examine carefully the expression, for we never find a נ in the term that means to snare, not even as a root letter that is sometimes omitted from it; but in the term denoting movement from place to place and knocking we do find a נ, as in (Daniel 5:6) “and his knees knocked (נקש) one against the other”. Here, too, I say that פן תנקש means lest thou run after them so that you cling to their doings. Similar is (Psalms 109:11) “Let the creditor be מנקש to all that he has” — he (the speaker) is cursing the wicked that he may have many creditors and that these may go about running after his money.

TAKE HEED TO THYSELF THAT THOU BE NOT ENSNARED TO FOLLOW THEM, AFTER THEY ARE DESTROYED FROM BEFORE THEE. “After you see that I destroy them from before you, [you should] pay attention as to why these [nations] were destroyed — because of their corrupt practices. So you too, should not do the same so that others should not come and destroy you.” This is Rashi’s language. And if so, this verse becomes an admonition and warning against idol-worship. And Rashi also wrote on the expression [in the verse before us]: “How did these nations serve their gods, even so will I do likewise. Because Scripture has punished idolatry only for sacrificing, burning incense, pouring a libation, and bowing down, as it is written, [He that sacrificeth unto the gods] save unto the Eternal only, [shall be utterly destroyed,⁹³Exodus 22:19. thus establishing the penalty only for those] acts which are performed in the service of G-d, therefore it comes and teaches you here that if the method of worshipping a [particular] idol was something other [than the four ways specified above,] — for example, excreting to [Baal] Peor or throwing a stone to Merkulis, this being its customary manner of worship — he is liable [to the death penalty]. One is also liable for [worshipping any idol whatever, in any one of the four specified ways] sacrificing, burning incense, pouring a libation, and bowing down even if it is not the customary way.” Thus far Rashi’s language. But this is not correct, for the [following] verse states, Thou shalt not do so unto the Eternal thy G-d.⁹⁴Verse 31. If so, the verse [before us] is not an admonition against worshipping their gods, [for it would be incongruous to follow this prohibition with an admonition not to worship G-d] but only that we should not worship the Glorious G-d⁹⁵Further, 28:58. with their forms of worship, just as he gave the reason, for every abomination to the Eternal, which He hateth, have they done unto their gods etc.⁹⁴Verse 31.
Rather, the meaning of this section is as follows: Up to here he has commanded many times that when we come into the Land we are to uproot the idols and their appurtenances, and destroy their names, and he further commanded that we do this immediately upon dispossessing the nations. Now he stated that when the Eternal will cut off these nations from before us, and the names of the idols will be forgotten in the Land, and we shall dwell in their land securely, we should not think in our hearts thus: “Now G-d has cut away from before us the worshippers of other gods because they gave honor and reverential service to [the idols, which are] the work of men’s hands.⁹⁶Psalms 135:15. And it is not proper to give His glory to another, neither His praise to graven images,⁹⁷Isaiah 42:8. for so He prohibited sacrificing, burning incense, pouring a libation, and bowing down, save unto the Eternal only,⁹³Exodus 22:19. and it is customary among kings that anyone who glorifies himself with their honor, putting the crown on his own head or wearing the royal raiment like kings there is one law for him, that he be put to death.⁹⁸Esther 4:11. If so, I will do unto the Glorious Name⁹⁵Further, 28:58. just as the nations did to their gods and it will be pleasing unto Him.” Therefore he warned, Thou shalt not do so,⁹⁴Verse 31. for they would do to their gods things that are abominable to Him. He did not prohibit them [these ways with which they worshipped the idols] because of those acts that are reputable and appropriate to be done before G-d alone [i.e. sacrificing, burning incense, pouring a libation, and bowing down]; rather, because of the intent they had in performing them to serve idols [they had to be prohibited]. For even their sons and their daughters do they burn in the fire to their gods,⁹⁴Verse 31. it being an abominable thing before G-d to shed innocent blood,⁹⁹Isaiah 59:7. and all the more to be cruel and have no pity on the fruit of the womb.¹⁰⁰Ibid., 13:18. [Hence any form of service instituted by people capable of such cruelty is considered an abomination by G-d and no ceremony of theirs is to be adopted by us.] Therefore, he stated All this word which I command you, that shall ye observe to do,¹⁰¹Further, 13:1. the reference being to the performance of the offerings and the Service in the Sanctuary that thou art not to add thereto, nor diminish from it.¹⁰¹Further, 13:1. This is in truth the purport of this section.
Our Rabbis, however, have deduced¹⁰²Sanhedrin 60b. See my translation of “The Commandments,” Vol. II, pp. 6-8. from here that for worshipping an idol in its normal manner, one is always guilty even if he excreted to [Baal] Peor, [an act that would be an expression of contempt everywhere except in the temple of Peor]. The principle is derived from the expression, how did these nations serve their gods?,¹⁰³In Verse 30 before us. teaching that if it is considered “worship” in terms of that [idol] it is included in the prohibition nor shalt thou serve them.¹⁰⁴Exodus 20:5. But if he throws a stone at [Baal] Peor [which is a manner of worship peculiar only to Merkulis] or even if it be some manifestation of respect, such as sweeping or sprinkling [before the idol] he is not guilty of a capital offense [since that is not a mode of “worship”].
In line with the plain meaning of Scripture, he warned at the beginning of the section, Ye shall not do so unto the Eternal your G-d¹⁰⁵Above, Verse 4. meaning that we are not to worship Him like [they worship] the gods of the nations upon the high mountains¹⁰⁶Ibid., Verse 2. with offerings to Him, and now in this section he warned, Thou shalt not do so unto the Eternal thy G-d⁹⁴Verse 31. — to worship Him in His Sanctuary with their manners of worship.

ואעשה כן גם אני, that I will serve the Lord in Heaven, my G’d, but by imitating the mode of worship practiced by the people whom G’d drove out on my account.

פן תנקש, as in Psalms 109,11 ינקש נושה, “the creditor will seize,” or as in Daniel 5,6 דא לדא נקשן, “knocked against one another.” (the knees) You are not to move in order to follow them (spiritually).

איכה יעבדו הגוים האלה את אלוהיהם ואעשה כן גם אני, “how did these nations serve their respective gods, and I will do the same.” Nachmanides, disagreeing with Rashi who sees in these words a warning, writes that these words must not be understood as a warning by Moses not to engage in idolatry. The prohibition not to engage in idolatrous practices had been spelled out often enough. Rather, it is a warning to the people not to adapt heathen forms of worship and apply them to the worship of G’d, as the rituals and pomp and ceremony of the heathens appeals to them, and they thought that all that was wrong with it was that it had been directed at the wrong address. Moses stresses that everything connected to idolatry is a תועבה, an abomination, in the eyes of Hashem.

After you observe when I have annihilated them before you, etc. Rashi found this verse difficult, for its simple meaning implies: Only after the Canaanite nations have been annihilated then you are warned not to be torn apart along with them [i.e., not to follow in their ways], but not beforehand! Therefore, Rashi explains, “After you observe, etc.”

V. 30. נקש .פן תנקש וגו׳ dürfte lautverwandt mit נגש, eine starke Hinbewegung zu einer Person bedeuten. Daher נקש etwas mit Gewalt an sich bringen, ינקש נשה כל אשר לו (Ps.109,11), וינקשו מבקשי נפשי (daselbst 38. 13; — vergl. נגשׂ, auf jemanden eindringen, jemandem zu Leibe gehen). Daher הִנָקִש zu jemandem hingezogen werden. So auch שמא תמשך אחריהם :ספרי. Vielleicht wohnt dieser Wurzel ebenso wie נגשׂ der Hinblick auf einen wirklichen oder vermeintlichen Rechtsgrund inne. Ihr dürftet euch als dem Lande und seinen durch euch vertriebenen früheren Bewohnern gegenüber gleichsam in Schuld verfallen begreifen, dürftet in dem Wahn befangen werden, ihr müsstet in ihrem Lande ihre Lebensweise fortsetzen. Jedenfalls wird im ספרי das פן תנקש אחריהם als ein selbständiges, von dem folgenden gesondertes Verbot begriffen und darin allgemein eine Nachahmung ihrer spezifischen Sitten untersagt, ähnlich wie ובחקתיהם לא תלכו. (Wajikra 18, 3; — siehe daselbst S. 364 f.).

אחרי השמדם מפניך [TAKE HEED THAT THOU BE NOT SNARED] (according to Rashi, THAT THOU DO NOT RUN AFTER THEM) AFTER THAT THEY BE EXTERMINATED BEFORE THEE — The meaning is: after you see that I exterminate them from before you, you ought to pay attention to why these were exterminated — because of the depraved doings which they practiced. Consequently you should not act likewise lest others come and exterminate you (cf. Sifrei Devarim 81:3).

For example, exposing oneself for the sake of Peor, etc. I.e., exposing the anus towards it and defecating. This is the manner of Peor’s worship.

ופן תדרש וגו׳ איכה יעבדו וגו׳. Dieses Verbot umfaßt die Verehrung heidnischer Gottheiten in der einer jeden derselben von deren Verehrern speziell zuerkannten Weise. Das Gesetz unterscheidet nämlich: עבודת פנים, die dem einzig Einen in Seinem Heiligtume darzubringen vorgeschriebenen Huldigungsweisen, wie המזבח והמקטר והמנסך ומשתחוה, wer diese irgend einem anderen Wesen zuwendet, ist straffällig, selbst, wenn dasselbe sonst von seinen Anbetern nicht in dieser Weise verehrt wird, אפי׳ שלא כדרכו. Alle anderen Verehrungsweisen machen nur כדרכו straffällig, d. h. wenn die ע׳׳ז, der sie zugewandt worden, sonst von ihren Anbetern in dieser Weise verehrt wird, wenn sie dem איכה ׳יעבדו וגו unseres Textes entsprechen (Sanhedrin 60 b; — siehe Schmot 22, 119).

איכה יעבדו HOW DID [THESE NATIONS] SERVE [THEIR GODS? EVEN SO WILL I DO LIKEWISE] — Because Scripture has laid down a punishment for idolatrous worship only in the case of sacrifice, offering incense, libation and prostration, as it is written (Exodus 22:19), “[He that sacrifices unto any god] save unto the Lord only [shall be doomed to death]” — which thus puts under the death penalty only kinds of worship that are performed in honor of the Most High God (i.e. such as have characteristics similar to “sacrifice”; cf. Rashi on Exodus 22:19), Scripture comes and teaches you here that if the usual way of worshiping any idol is by some other rite, as e.g., that one exposes himself in front of Baal Peor, or casts a stone before Mercury — then this is its cult and one who performs it is therefore liable to the death penalty, but for sacrifice, offering incense, libation and prostration one becomes liable to the death penalty even though this be not the usual way of worshiping it (Sanhedrin 60b).