Again, in this Torah portion, we find verses that instruct Hebrews how to handle paganism, upon
encountering it in the Holy Land. In fact, Abravanel notes, divine commandments requiring the Jews to
obliterate any trace of idolatry have been mentioned in the last two Torah portions. If so, why repeat it
here in Deuteronomy 12 for a third time? Will reiteration better assure its observance, he queries?
“You shall surely destroy all the places, wherein the nations that you are
to dispossess served their gods, upon the high mountains, and upon the
hills, and under every leafy tree.”
Abravanel takes the position that our verse (and the ones following it) does not come to outlaw pagan
practices. Instead, he understands that Moses intended to convey laws regarding the Holy Temple. This
makes perfect sense since the Temple stands head and shoulders above all other Torah directives.
Paramount, it breathes life into the other ones.
To be fair, Temple directives have been promulgated in Exodus 20. "You will fashion for Me an altar of
earth, and you will slaughter upon it your burnt offerings and your peace offerings…” In Exodus, note,
the subject had only been treated topically. Moses elaborates here.
The prophet wanted to disabuse his brethren of potential religious pitfalls. In case they hoped that after
liberating the land they could simply spruce up, what had formerly been pagan temples, and use it for
their own holy purposes, the prophet nixed their plans - unequivocally.
On the subject of "Temple zoning" let us call it, the people heard more. They would need to remove the
heathen's abominations and statues. In addition, they were forbidden to "upgrade" Canaanite places of
worship.
The Hebrews were set straight. That is, though it is the wont of other cultures and religions – when they
conquer enemy lands – to "convert" vanquished people's shrines and use it for their own, Judaism
opposes it. Consider, Jews may reason that when belligerent pagan peoples battle, even though their
faiths differ one from the other, still and all they make themselves comfortable in their enemies’ place
of worship. After all, this is the long-established custom of Christians and Muslims, Abravanel adds.
Why shouldn't Jews do the same, they mused? Enter Canaanite holy places. Renovate a bit. Voilà. Moses
had words for the nation. Actually, just one word: No! He taught them that those places were a scourge,
defiled. For God's part, He wanted nothing to do with them.
"You shall surely destroy all the places where the nations served…their gods." Location-wise, they are
"on the high mountains and on the hills and under shady trees." It is implausible, of course, to destroy
mountains or hills. Edifices, however, are a different story. All structures that housed idolatry were set
to be demolished.
Also slated for the wrecking ball, were "their altars" made of stonework and "sacred pillars" consisting of
one single large stone. As for the former, "And you shall tear down their altars" whereas for the latter,
"you shall shatter their high columns." The pulpy artifacts – "And you shall torch their Asherim", but "the
statues you shall smash to smithereens." If Canaanites called their holy places by name, Hebrews were
obliged to “blot out their names from that place." In our context it refers to desisting from mentioning,
let alone adopting those tainted names.
Regarding the location for the Temple, the Torah cannot be clearer. It is God’s call, as revealed by a
prophet. This, too, is in contradistinction to liberties taken by the Gentiles. "In the place God your
Almighty shall choose…among your tribes."
After the pick process concludes, an invitation ensues: "And you shall go there." Thrice annually, to be
specific. Ascending the Holy Mount was a joyful experience with plenty of good cheer.
Indeed, the Temple was a place of celebration and merriment – for the whole family. It bespoke God's
material blessings to His beloved nation. In this way, Abravanel teaches about the Holy Temple.
