Comentários de Citação sobre Deuteronômio 12:4

And regarding what He said, upon one of the mountains which I will tell you — this is because that place where the Temple would be built was not revealed by the Holy One, Blessed be He, to any creature, as will be explained later in Parshat Re’eh (12:4), God willing. Only Abraham knew this secret, which is why he called it the Lord will see, as will be explained soon, God willing, in the verse the Lord will see. Another explanation of which I will tell you is that in the future, God’s word would come to His prophets from there, as it is written And I will speak with you from above the ark cover (Exodus 25:22). And some say that which I will tell you refers back to and bring him up for a burnt offering. It does not say “bring him up as a burnt offering” but rather for a burnt offering, meaning to offer up a different burnt offering which I will tell you — whether it will be your son or something else that will be the offering.

A thirty-sixth meaning of our words is connected with the ruling of Rabbi Karo in Yoreh Deyah 276,11. This is what he writes: "if a letter was attached to another letter forming the name of G'd, it may be erased." Mordechai comments in Menachot on this subject that although the halachah not to erase the letters of the name of G'd is derived from Deut.12,4 "you must not do so to the Lord your G'd," in this instance we are concerned with an erasure in order to achieve a correction. This is the meaning of the words אם בחקתי תלכו, i.e. "even though I have forbidden you to 'erase' (חקק), when such 'erasure' serves the purpose of making a correction you may proceed." The word תלכו is used in a sense similar to Exodus 18,20: "and the way they are to walk." The additional words ואת מצותי are a condition to touch only the area where the two letters touch each other but not to erase either of the letters themselves. The reason the Torah wrote מצותי in the plural is because two letters are involved. Perhaps one may also see in these words an allusion to what we learned in Shavuot 35 that it is forbidden to erase a suffix attached at the end of the name of G'd. This may be the reason that the Torah employed the word מצותי in the plural, i.e. not only G'd's name must not be erased but also the suffix must not be erased. When a letter of the next word is attached to such a suffix it must not be erased as it has been hallowed by the name of G'd preceding it. The words ועשיתם אתם provide the background to the comment of the Mordechai that one may erase the area in which the letters are joined seeing that when one does this it is something constructive, i.e. ועשיתם. This expression may also be the justification for a halachah in Massechet Sofrim chapter 5 that if the scribe's ink spilled onto a letter of the name of G'd already written, he may erase that inkstain because his intention is to restore the name of G'd not to erase it. Bet Yoseph quoting Ri of Ascandrani writes that even if one of the letters is lost (damaged) the scribe may erase the rest of it in order to restore it. We may base this on the word אותם in the expression ועשיתם אותם, i.e. even if the letter itself has to be erased this is acceptable. The condition we read into the words ואת מצותי is applicable when the only problem we have to deal with is that the area where two letters are attached to one another, something that can be fixed by thinning the letters through a slight erasure at the place they are joined. When we are dealing with an inkstain blotting out part of the letter this restriction does not apply.

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.