Negative Commandment 11 (Digest)
A Structure Designated for Worship
"Do not erect a monument which the Lord, your G‑d, despises"—Deuteronomy 16:22.
It is forbidden to erect a structure designed for people to gather around it to worship—even to worship the One G‑d. This is forbidden because erecting such a revered structure was common practice amongst the ancient idol worshippers.
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> The 11th prohibition is that we are forbidden from making a monument;) for people to gather around and honor, even if it was made for serving G‑d. The reason for this prohibition is so that our service of G‑d, exalted be He, should not resemble that of idolatry, since they would build monuments and place idols upon them.
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> The source of this commandment is G‑d's statement (exalted be He),;) "Do not erect a sacred pillar, since this is something that G‑d your Lord hates.";)
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> One who transgresses this prohibition is punished by lashes.
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> Footnotes
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> See Minchas Yitzchak 1:29.
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> Deut. 16:22
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> Even though Jacob did erect a monument to G‑d (Gen 28:18)"), "what was beloved in the days of the forefathers, became hated in the days of the children," since the Canaanite nations started using monuments for idolatry (Sifri).
Negative Commandment 12 (Digest)
Kneeling Stones
"You shall not install a kneeling stone in your land, to bow down upon it"—Leviticus 26:1.
It is forbidden to make designated stones upon which to bow down—even if bowing to the One G‑d. This is forbidden because it was common practice amongst the ancient idol worshippers to decorate "kneeling stones" and place them before their idols.
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> The 12th prohibition is that we are forbidden from making stones which are prepared;) to bow down upon — even if this bowing down is to G‑d, exalted be He. The reason for this prohibition is also;) to not resemble that of idolatry, since they would place stones decorated by expert craftsmen;) in front of the idols, and bow down upon them to that idol.
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> The source of this commandment is G‑d's statement (exalted be He),;) "Do not place a designed;) stone in your land so you can prostrate yourselves on it."
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> One who transgresses this prohibition is punished by lashes.;)
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> In the words of the Sifra,;) "The phrase, 'Do not place [a designed stone] in your land,' teaches that only 'in [the rest of] your land' you may not bow down upon stones; but you may bow down upon stones in the Holy Temple."
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> The details of this mitzvah have been explained in the Talmudic tractate Megillah.;)
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> Or "designated," "intended" (Kapach, 5731, note 69). Chavel erroneously translates, "figured stones."
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> In addition to the previous N11.
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> Or, "decorated professionally" (Kapach, 5731, note 70).
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> Lev. 26:1.
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> See Kapach, 5731, note 71. Hilchos Avodah Zarah 6:9 (Kapach edition, note 16)
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> In Hilchos Avodah Zarah 6:9-12, the Rambam rules that this applies only if the person prostrates himself to G‑d with his arms and legs outstretched. If he does so without extending himself in this way, he transgresses a Rabbinic prohibition. If he bows down to an idol, however, he is executed by stoning regardless of the precise manner in which he bows down.
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> 7.
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> Ibid.
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> 8.
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> 22b.
Negative Commandment 13 (Digest)
Trees in the Temple
"Do not plant for yourself an Asherah of any tree near the altar of the Lord your G‑d"—Deuteronomy 16:21.
It is forbidden to plant any tree near the altar, or anywhere in the Holy Temple. This is forbidden because it was common practice amongst the ancient idol worshippers to plant beautiful decorative trees in their temples.
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> The 13th prohibition is that we are forbidden from planting trees in the Holy Temple or next to the altar for decoration or beauty, even if the intention is to serve G‑d. This is because they would also honor idols in this way, i.e. by planting beautiful, pleasant-looking trees in their houses of worship.
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> The source of this commandment is G‑d's statement (exalted be He),;) "Do not plant for yourself an Asherah;) or any [other] tree near the altar of G‑d your Lord."
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> One who transgresses this prohibition is punished by lashes.;)
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> The details of this mitzvah have been explained in the Talmudic tractate Tamid.;) There it is explained that this planting is prohibited in the entire Temple.;)
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> Deut. 16:21.
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> A tree which is itself worshipped as an idol, or when the idol is placed underneath the tree (Hilchos Avodah Zarah 7:11).
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> It is also prohibited to use wood built into the Temple structure, but lashes are given only if the tree was planted (Hilchos Avodah Zarah 6:14)
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> 28b.
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> I.e. the Temple courtyard (Hilchos Avodah Zarah 6:13).
Positive Commandment 185 (Digest)
Destroying Idols
"Destroy all those places"—Deuteronomy 12:2.
We are commanded to utterly eradicate all vestiges of idol worship from the Land of Israel. To shatter, burn, destroy and cut down—any method needed to destroy the idols, their altars, and their houses of worship.
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> The 185th mitzvah is that we are commanded to demolish all idols and their places of worship with all kinds of demolition and destruction — breaking, burning, dismantling, and cutting down. Each method is to be used where most effective, i.e. where it will achieve the most complete and speedy destruction. The goal [of this commandment] is that there should not remain any remnant of [idolatry].
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> The source of this commandment is G‑d's statement (exalted be He),;) "You must certainly destroy all the places [where the nations … worship their gods]." Scripture also states,;) "What you must do to them is tear down their altars [break their monuments, cut down their idolatrous trees, and burn their statues]." Scripture also states,;) "You must tear down their altars, break their monuments [burn their idolatrous trees, and break their idolatrous statues]."
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> In Tractate Sanhedrin,;) our Sages mention parenthetically a positive commandment relating to idolatry. They then seek to clarify the point by asking, "What positive commandment;) relating to idolatry is there? Rav Chisda explains, The commandment, 'You must tear down [their altars].'"
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> In the words of the Sifri, "What is the source for the law that if you cut down a tree which was worshipped as an idol, and it regrew [after you have cut it down even] ten times, that you are still required to cut it down? The Torah therefore says, 'a'beid t'ab'dun'.";) Our Sages also said there, "The verse,;) '[You must tear down their altars, break their monuments, burn their idolatrous trees, and break their idolatrous statues,] and you shall obliterate their names from that place,' teaches that only in Eretz Yisrael are you command to chase after them, but you are not commanded to chase after them outside Eretz Yisrael."
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> Footnotes
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> Deut. 12:2.
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> Deut. 7:5.
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> Deut. 12:3.
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> 90a.
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> This expression shows that it counts as one of the 613 commandments.
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> 6.
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> The double expression of destruction teaches that you must repeat the action until the purpose is accomplished. See Bava Metzia 31b.
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> 7.
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> Deut. 12:3.
Negative Commandment 25 (Digest)
Benefiting from Idolatry
"Do not bring an offensive [idol] into your house"—Deuteronomy 7:26.
We are forbidden from deriving any benefit from an idol, or any of its implements. For example, it would be forbidden to cook on a fire fueled by wood from an Asherah (worshipped) tree.
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> The 25th prohibition is that we are forbidden from adding to our possessions anything having to do with idolatry. Rather, we distance ourselves from it, from its places of worship, and from anything relating to it.;)
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> The source of this commandment is G‑d's statement (exalted be He),;) "Do not bring an abomination into your house."
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> One who gains benefit from anything [related to idolatry] is punished by lashes.
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> It has been explained in tractate Makkos;) that one who cooks using wood from an asherah;) is punished with two sets of lashes:;) one set for transgressing the prohibition, "Do not bring an abomination into your house," and another set for transgressing the prohibition,;) "Do not allow anything that has been declared taboo to remain in your hands." Understand this well.
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> The details of this mitzvah have been explained in the third chapter of Avodah Zarah.
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> This includes anything which was brought as an offering and anything at all which was made for the idol (Hilchos Avodah Zarah 7:3).
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> Deut. 7:26.
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> 24a.
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> See N13 above.
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> This shows that N24 and N25 count as separate commandments.
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> Deut. 13:18. See N24.
Negative Commandment 22 (Digest)
Benefiting from Idolatrous Decorations
"Do not covet the silver or the gold that is on them"—Deuteronomy 7:25.
It is forbidden to derive any benefit from idolatrous accoutrements, such as jewelry used to adorn an idol or the idol's gold plating.
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> The 22nd prohibition is that we are forbidden from gaining benefit from any ornaments which were used to adorn an idol.;)
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> The source of this commandment is G‑d's statement,;) "Do not desire the gold and silver which is on them."
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> The Sifra;) explains that the coverings of any idol are forbidden, and bases this prohibition on G‑d's statement (exalted be He),;) "Do not desire the gold and silver which is on them."
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> One who transgresses this prohibition is punished by lashes.
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> The details of this mitzvah have been explained in the third chapter of Avodah Zarah.;)
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> This applies even if one is allowed to benefit from the idol itself, such as when the idolaters worship a mountain. One may benefit from the mountain, but not from anything used to adorn it. (See Hilchos Avodah Zarah 8:7.)
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> Deut. 7:25.
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> Lev. Parsha 2, halachah 17.
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> Deut. Ibid.
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> 45a.
Negative Commandment 48 (Digest)
Treaties with the Seven Nations
"You shall not make a treaty with them"—Deuteronomy 7:2.
It is forbidden to make a peace treaty with the members of the seven nations of Canaan and to allow them to live peacefully in our midst—unless they agree to abandon their pagan ways.
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> The 48th prohibition is that we are forbidden from making a covenant with the heretics, i.e. the seven nations,;) and to allow them to remain;) in their heresy.
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> The source of this commandment is G‑d's statement (exalted be He),;) "Do not make a covenant with them."
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> We have already explained in Positive Commandment 187 that the war against the seven nations and everything connected with them can be counted [in the 613 commandments], and are not placed in the category of commandments which do not apply for all generations.;)
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> I.e. the seven Canaanite nations. The standard printed edition of Mishneh Torah (Hilchos Avodah Zarah 10:1) also brings this prohibition only in regard to the seven nations. In the final revised version, however (preserved in the hand-written Yemenite manuscripts and printed in Kapach's edition of Mishneh Torah), the Rambam rules that this prohibition applies to all idol worshippers, not only those from the seven nations. This is consistent with his ruling in Hilchos Melachim6:3 (Kapach 5731, note 56). See Minchas Chinuch 93.
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> Or possibly, "to make peace with them" (Kapach 5731, note 55). In Hilchos Avodah Zarah 10:1, the Rambam mentions both: "to make peace with them and to allow them to serve [idols].
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> Deut. 7:2.
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> In the Third Introductory Principle, the Rambam explains that commandments which do not apply for all generations may not be counted among the total of 613. Although we are unable today to identify these seven nations, the commandment itself is still eternal, as explained in P187.
Negative Commandment 50 (Digest)
Kindness towards Idol-Worshipers
"Do not show mercy towards them"—Deuteronomy 7:2.
We are not to show mercy to idol-worshippers, nor are we permitted to praise them. It is even forbidden to say about an idol-worshipper, "Look at how attractive this individual is!"
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> The 50th prohibition is that we are forbidden from having pity on idol worshippers or from being impressed;) with anything associated with them.
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> The source of this commandment is G‑d's statement (exalted be He),;) "Lo techanem." ["You shall not allow them to find grace in your eyes."]
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> The Oral Tradition explains that this means, "Do not ascribe grace to them." It is even prohibited to say about an idol worshipper who has a beautiful appearance, "This person is beautiful," or "This person has a beautiful face," as explained in our Talmud.;)
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> The Jerusalem Talmud, tractate Avodah Zarah;) says, "The prohibition not to ascribe grace to them counts as a prohibition."
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> Kapach translates the Arabic "as'tachsan" into the Hebrew, "l'shabe'ach," which is literally translated, "to praise" (as Chavel does). In note 62, however, Kapach writes that he uses this word only because there is no Hebrew word which expresses the Arabic, which connotates being emotionally affected by the beauty of something of theirs.
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> Deut. ibid.
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> Avodah Zarah 20a.
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> Chapter 1, Halachah 9.
Negative Commandment 51 (Digest)
Allowing Idol-Worshipers to Reside in Israel
"They shall not dwell in your land lest they make you sin against Me"—Exodus 23:33.
We must not allow idol-worshippers to dwell in our midst in the Holy Land, lest we learn from their heretical ways. And it is certainly forbidden to sell or even rent real estate to an idol-worshipper in the land.
In fact, if an idol-worshipper wants to pass through our land while en route to his final destination, we do not allow passage unless he forswears idolatry.
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> The 51st prohibition is that we are forbidden from allowing idol worshippers to reside in our land, to prevent us from being influenced by their heresy.
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> The source of this commandment is G‑d's statement (exalted be He),;) "Do not allow them to reside in your land, since they may then make you sin against Me."
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> Even if he just wants to pass through;) our land, we are not allowed to do so unless he accepts upon himself not to worship idols. Once he does so, he is allowed to reside [in eretz Yisrael], and is called a ger toshav,;) meaning that he is considered a convert only to the extent that he is allowed to reside in our land. Our Sages said,;) "Who is a ger toshav? One who accepts upon himself not to worship idols. This is the opinion of Rabbi Yehuda.";)
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> An idol worshipper, however, is not allowed to reside [in our land], and we do not sell him land nor rent to him. The [Oral] Tradition states clearly,;) "You may not allow him any residence in the land."
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> The details of this mitzvah have been explained in Sanhedrin and in Avodah Zarah.
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> Exodus 23:33.
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> Chavel mistakenly translates, "stay in our land."
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> Literally, a "resident convert," as opposed to a "ger tzedek," who converts completely and becomes a Jew.
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> Avodah Zarah 64b.
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> Our version of the Talmud quotes this in the name of Rabbi Meir. The majority of the Sages, however, rule that he is not considered a ger toshav until he accepts all of the Seven Noachide Commandments. The final ruling of the Rambam (Hilchot Avodah Zarah 10:6. Shabbat 2:14. Isurei Bi'ah 14:7. Ma'achalot Asurot 11:7. Melachim 8:10)") and the Shulchan Aruch (Yoreh Deah 124:2) is in accordance with the Sages.
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> Avodah Zarah 20a.
Negative Commandment 30 (Digest)
The Practices of the Heathens
"You shall not walk in the practices of the nation that I am sending away before you"—Leviticus 20:23.
We are forbidden from imitating the practices of the idolaters—even in those areas not associated with their pagan rites. Even something as simple as saying, "Since they dress in purple wool, I, too, will dress in purple wool..." is forbidden.
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> The 30th prohibition is that we are forbidden from walking in the ways of the heretics and from acting as they do — even in their clothing and their gatherings in halls.
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> The source of this commandment is G‑d's statement,;) "Do not follow the customs of the nation that I am driving out before you." This prohibition is repeated in G‑d's statement,;) "Do not follow their customs," which is explained,;) "I [G‑d] have prohibited only customs which have been established by them and their ancestors."
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> In the words of the Sifra, "The verse,;) 'Do not follow their customs,' teaches that you may not follow the social customs which they have established, such as [attending] theaters, circuses and arenas, which are places where they would gather for idol worship. Rabbi Meir says that these [customs] are the 'ways of the Amorites';) which our Sages have listed. Rabbi Yehuda ben Beteira says that [this teaches that] one may not nocher,;) nor grow one's hair long, nor cut one's hair in "kumi";) style."
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> One who does any of these is punished by lashes.
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> This same prohibition is repeated in a different way:;) "Be very careful lest you be entrapped after them." In the words of the Sifri, "'Be very careful' [hishomer], indicates a prohibition; 'lest' [pen], indicates a prohibition; 'you be entrapped after them,' that you might imitate them and act as they do, and it will be a stumbling block to you. One should not say, 'Since they go out wearing purple, so too I will go out wearing purple. Since they go out wearing telusin (which is a type of military ornamentation), so too I will go out wearing telusin.'"
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> You are certainly aware of the words of the prophet,;) "[I shall punish…] all who are wearing non-Jewish clothing." All this is to keep us far away from them, and to despise all their customs, even their dress.
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> The details of this mitzvah have been explained in the sixth chapter of Shabbos,;) and in Tosefta Shabbos.;)
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> Footnotes
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> Lev.20:23.
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> Lev.18:3.
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> Sifra
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> Lev.18:3.
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> These are types of superstition. See Shabbos 67a.
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> This word normally refers to slaughtering an animal in a non-kosher manner. This being the case, it is difficult to understand why the Sifri should prohibit it as a non-Jewish custom — it is already prohibited due to the laws of kosher slaughter! Others (see Bach,Yoreh Deah 178) learn that it refers to a distinctive non-Jewish hairstyle. Kapach 5731 (note 51) rejects this interpretation, and learns that it does refer to killing animals. He explains that the reason it is mentioned in this prohibition is because it refers to an idolatrous practice in which the animal (particularly a camel) is slaughtered in a way that causes it to make unusually load noises.
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> A non-Jewish hairstyle in which hair from the front half of the head is cut off from one ear to the other, leaving hair only on the rear half of the head.
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> 8.
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> Deut. 12:30.
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> 9.
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> Tzefaniah 1:8.
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> 10.
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> 67a.
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> 11.
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> Ch. 7-8.
Negative Commandment 33 (Digest)
Interpreting Omens
"There shall not be found among you... one who interprets omens"—Deuteronomy 18:10.
It is forbidden to base one's actions on supposed good or bad omens. The Midrash gives examples of "bad" omens: "My bread fell out of my mouth, my staff fell out of my hand, a snake passed me on my right, a fox on my left..."
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> The 33rd prohibition is that we are forbidden from acting on the basis of omens [l'nachesh],;) for example when people say, "Since I had just come back from a trip, my will won't be carried out";); or, "The first thing I saw today was such-and-such — certainly I will earn something today." This kind of behavior is very widespread among the masses of the foolish nations.;)
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> Anyone who acts based on an omen is punished by lashes, in accordance with G‑d's statement (exalted be He),;) "Among you there shall not be found anyone...who divines auspicious times, who divines by omens [menachesh]." This prohibition is repeated in G‑d's statement,;) "Do not act on the basis of omens."
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> In the words of the Sifri, "Examples of a menachesh are one who says, 'my bread fell from my mouth';); 'my staff fell from my hand'; 'a snake passed on my right'; 'a fox passed on my left.;)'" The Sifra says, "Examples of the prohibition, 'Do not act on the basis of omens,' are those who divine omens from a weasel, birds, stars, etc."
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> The details of this mitzvah have been explained in the seventh chapter of Shabbos,;) and in Tosefta Shabbos.;)
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> Footnotes
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> The Arabic term has a dual connotation: doing something if one thing happens, and refraining from something if another thing happens. (Kapach 5731, note 79)
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> Chavel, based on the earlier "Kapach" translation, writes, "I will not be favored with success."
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> Kapach 5731 (note 80) writes that the Arabic term for "foolish," denotes a foolish belief that an idol can do something supernatural.
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> Deut. 18:10.
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> Lev.19:26.
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> In Hilchos Avodah Zarah 11:4, the Rambam adds, "therefore I won't go to a certain place today, because if I go, my will won't be carried out."
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> 7.
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> In Hilchos Avodah Zarah ibid., "Since a fox passed on my right, I won't leave my house the entire day, because if I do, I will be harmed by a dishonest person."
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> 8.
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> 67b. In our versions, chapter six.
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> 9.
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> Chapters 7-8.
Negative Commandment 31 (Digest)
Soothsaying
"There shall not be found among you... a soothsayer"—Deuteronomy 18:10.
It is forbidden to use any of the methods employed by psychics to stimulate their supposed clairvoyant talents—and to then predict the future based on these actions.
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> The 31st prohibition is that we are forbidden from practicing divination, i.e. to use any of the various ways of arousing one's faculty of making educated guesses;) [regarding the future]. All those who have the faculty of predicting the future before it occurs can do so only because they have a strong ability to make educated guesses that are accurate and come true in the majority of cases — they therefore estimate what will happen. Some people are superior to others in this, just as some are superior to others in other spiritual faculties.
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> Those who have this faculty of estimation must perform some action in order to arouse this faculty and strengthen its effect;). Some will continuously strike the ground with a stick, and cry out with strange shouts, and clear away their thoughts; after doing so for a long period of time, they go into a semi-conscious state and predict the future. I once witnessed this in the inner West.;)
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> Some will throw small stones on a piece of leather, and then stare at them for a long period of time and then state their prediction. This is well known in every place I have passed through. Some throw a long leather belt onto the ground, and then stare at it and state their prediction.
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> The purpose of all these [actions] is to arouse the faculty within the person; not that the particular object affects anything or indicates anything. The common people are mistaken in this regard — when some of the predictions come true, they think that those actions showed the person what would be. This mistake reached the point;) where they thought that some of these actions actually caused what occurred. This is what those who study the paths of the stars;) believe, since this belongs to the same category, i.e., one of the ways of arousing this faculty. Therefore no two individuals will make the same prediction, even though they are equal in their knowledge of the rules [of astronomy].
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> One who performs any of these actions or any others similar to them is called a kosem [one who practices divination].
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> The source of this commandment is G‑d's statement (exalted be He),;) "Among you, there shall not be found anyone...who practices divination [kosem k'samim]."
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> In the words of the Sifri, "Who is considered a kosem? One who grasps a stick and says, 'Shall I go or not?'" It is regarding this method of divination which was popular at that time that the prophet said,;) "My people ask their stick, and their staff speaks to them."
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> One who transgresses this prohibition — i.e. who does the divination and makes his prediction through performing the particular action — is punished by lashes. One who asked the kosem the question, however, is [merely] very detestable.;)
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> The details of this mitzvah have been explained in tractate Sanhedrin,;) and in Tosefta Shabbos,;) and in Sifri.
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> Footnotes
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> 1.
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> Kapach 5731, note 59, explains that the Arabic word, chadas, indicates that the person bases himself on a swift general grasp of all factors — those present, those which will be in the future, and the past background. Chavel translates, "conjecture."
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> 2.
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> Kapach 5731, note 61. Chavel translates, « rouse them to activity. »
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> 3.
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> Chavel, following the Ibn Tibbon translation, writes "extreme West (i.e. Spain)."
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> 4.
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> Kapach 5731, note 64.
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> 5.
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> Chavel translates "astrologers," but they would seem to fit under N32.
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> 6.
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> Deut. 18:10.
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> 7.
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> Hoshea 4:12.
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> 8.
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> And receives lashes only by Rabbinic decree (Hilchos Avodah Zarah 11:7).
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> 9.
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> 65a.
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> 10.
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> Chapters 7-8.
Negative Commandment 32 (Digest)
Astrology and Divination
"There shall not be found among you... a diviner of times"—Deuteronomy 18:10.
It is forbidden to predict the auspiciousness of times or dates based on astrological formations: "This day is auspicious, and this day not so." It is also forbidden to act based on such predictions.
Also included in this prohibition is sleight of hand. It is forbidden to deceptively use sleight of hand to convince others that one has magical powers.
Unabridged English Text of this Mitzvah »
« Close
> The 32nd prohibition is that we are forbidden from acting according to the guidelines of astrology, i.e. "this day is auspicious for doing this action, and we will therefore do it," or "this day is not auspicious for doing this action, and we will therefore not do it."
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> The source of this commandment is G‑d's statement (exalted be He),;) "Among you there shall not be found anyone...who divines auspicious times [m'onen]." This prohibition has been repeated in G‑d's statement,;) "Do not act on the basis of auspicious times [lo t'oneinu]."
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> In the words of the Sifra, "Lo t'oneinu means that you may not assign times." The root of the [Hebrew] word is onah [time], and the meaning is that a person should not establish times and say one time is good and another time is bad.
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> One who transgresses this prohibition is also;) punished by lashes. This refers to the one who advises;) regarding the times, not the one who asked. Asking [the astrologer], however, is also prohibited, in addition to [the entire practice] being false. One who thinks that a particular time is lucky, or that it will bring him success in a particular action, and acts based on that belief is punished by lashes, since he performed an action.
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> Included in this prohibition is making optical illusions. In the words of our Sages,;) "A m'onen refers to one who deceives through optical illusions.;) This covers a broad category of tricks and sleight of hand, causing people to believe things which are untrue. We frequently see people who perform in this way — he takes a rope, puts it in his pocket for everyone to see, and then pulls out a snake; or he throws a ring into the air and then removes it from the mouth of a person standing before him, and similar optical illusions well known to the masses. All these are forbidden, and one who performs any of them is called "ocheiz es ha'eina'im" ["one who does optical illusions"], which is a type of witchcraft, and he is therefore punished by lashes.
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> He is also deceiving people,;) and causes tremendous damage by leading fools, women, and children to view things which are impossible as being possible. Their mind then becomes accustomed to accept the impossible, and to think that it is also possible.
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> This should be well understood.
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> Footnotes
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> 1.
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> Deut. 18:10.
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> 2.
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> Lev.19:26.
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> 3.
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> As with the previous commandment, N31.
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> 4.
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> Kapach (note 76) asks why the astrologer himself should receive lashes; lashes are given only when the person performed an action, and here the astrologer only speaks. In Hilchos Avodah Zarah 11:9, he notes, the Rambam only says it is prohibited, and says that lashes are given only when an action is performed. He suggests that perhaps taking the astrological books and making the calculations could be considered in the realm of action.
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> 5.
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> Sanhedrin 65b.
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> 6.
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> The source of this interpretation is that the word m'onen can also be read as containing the word, "ayin," meaning, "eye."
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> 7.
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> See Hilchos De'ot 2:6. Hilchos Mechirah 18:1.