Not to cease hating the missionary
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This Mitzvah's Summary
It is forbidden to withhold hatred for one who entices others to idolatry.
This mitzvah obligates active rejection of the mesit. Unlike other sinners, whom we are generally commanded not to hate in our hearts (Lev. 19:17), the Torah uniquely requires hatred for the missionary to idolatry. Rambam (Hilchot Avodat Kochavim 5:2–3) explains that this is because the mesit undermines the very covenant between Israel and Hashem.
The Talmud (Sanhedrin 67a) records that hatred toward the mesit is not merely permitted but commanded. Sefer HaChinuch (Mitzvah 464) notes that this unusual law highlights the unparalleled danger of the mesit, who seeks to sever Israel’s loyalty from its root. Rashi (Deut. 13:9) underscores that compassion, love, or neutrality toward the mesit is itself sinful, for such attitudes enable his influence. Ramban adds that this mitzvah is not about personal revenge but covenantal defense — hatred here is holy zealotry directed at preserving faith. Midrash (Sifrei Devarim 87) describes this as an act of allegiance: by hating the enticer, one demonstrates full love for Hashem.
Commentary & Classical Explanation:
- Rambam (Avodat Kochavim 5:2–3): Requires hatred for the mesit as a safeguard for Israel’s covenant.
- Sefer HaChinuch (464): Explains this hatred preserves the root of faith.
- Talmud (Sanhedrin 67a): Commanded hatred, not just permission.
- Rashi (Deut. 13:9): Compassion toward the mesit is forbidden.
- Ramban: Hatred here is covenantal, not personal.
- Midrash (Sifrei Devarim 87): Hatred equals allegiance to Hashem.
Contrast with Mitzvah 15 (Not to hate fellow Jews):
- Ordinarily, hidden hatred is forbidden.
- Here, hatred is commanded because the mesit betrays the covenant.
- Rambam notes the distinction shows the gravity of idolatry: normal rules of love and rebuke do not apply.
Parallel to Amalek (Mitzvah 598–600):
- Both Amalek and the mesit represent absolute enmity to Hashem.
- Talmud (Sanhedrin 113a) compares eradicating Amalek with rejecting enticers, teaching that zealotry in both cases is covenantal loyalty.
Commentaries
Applying this Mitzvah Today
Moral Clarity in an Age of Tolerance
- Rambam (Hilchot Avodat Kochavim 5:4) codifies that we must not set aside hatred of a mesit, because compassion toward them risks normalizing their destructive influence. Today, when society prizes tolerance above all else, this mitzvah teaches the importance of moral clarity — some ideas are not only wrong but spiritually dangerous.
Distinguishing Between People and Beliefs
- Sefer HaChinuch (Mitzvah 464) explains that the Torah demands sustained opposition to the missionary, not out of cruelty but to safeguard faith. In a modern setting, this distinction teaches that while we must respect human dignity, we cannot extend affection or legitimacy to those actively working against Torah and kedushah.
Counteracting Relativism
- Talmud (Sanhedrin 29a) stresses the unique danger of the missionary’s influence. Today’s pluralistic environment often suggests “all paths are valid.” This mitzvah insists that Jews resist relativism, recognizing idolatrous or anti-Torah ideologies as false and harmful, no matter how popular or “enlightened” they may appear.
Digital Platforms and Missionizing
- Missionary activity often flourishes online, where persuasive voices cloak their agenda in appealing language. The mitzvah guides us to set boundaries: unfollowing, avoiding engagement, and refusing to legitimize such platforms. The “hatred” here translates into active rejection of their influence in virtual spaces.
Channeling Hatred Into Protection
- Ramban (Deut. 13:9) notes that hatred of the missionary is not about personal animosity but about zeal for Hashem’s covenant. In contemporary life, this translates to strengthening Jewish education, creating positive online content, and fortifying community identity so that opposition to heresy builds constructive protection.
Notes on this Mitzvah's Fundamentals
Idolatry – עֲבוֹדָה זָרָה
- Rambam (Avodat Kochavim 5:2–3) rules that hatred for the mesit is obligatory because idolatry undermines Torah itself. Talmud (Sanhedrin 67a) emphasizes that this is a mitzvah unique in its severity, marking the enticer as a spiritual traitor.
Faith – אֱמוּנָה
- Sefer HaChinuch (464) explains that by hating the mesit, one strengthens loyalty to Hashem, showing that emunah cannot coexist with affection for betrayal. Ramban teaches that hatred here is not personal malice but an affirmation of Israel’s covenantal faith.
Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה
- Rashi (Deut. 13:9) stresses that neutrality is itself sinful, for tolerance toward the mesit weakens Torah’s foundation. Rambam (Sefer HaMitzvot, Negative Commandment 18) includes this command as a safeguard of ikarei emunah — that Hashem alone is worshiped.
Reverence – יִרְאַת שָׁמַיִם
- Ramban highlights that yirat Shamayim is demonstrated in rejecting misplaced compassion for the wicked. Midrash (Sifrei Devarim 87) says awe of Heaven is revealed when one prioritizes Hashem’s honor over human emotion.
Justice – צֶדֶק
- Talmud (Sanhedrin 67b) explains that justice demands the mesit be treated with unique severity. Rambam notes this ensures fairness for the kehilla, preventing corruption by misplaced pity. Sefer HaChinuch adds that justice here is aligned with cosmic justice: idolatry cannot be tolerated.
Community – קְהִלָּה
- Midrash (Sifrei Devarim 87) explains that hatred for the mesit preserves communal integrity, preventing his influence from spreading. Rambam warns that affection or neutrality would endanger the kehilla by normalizing betrayal.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam explains this mitzvah expresses direct devotion to Hashem, since rejection of the mesit is rejection of rebellion against Him. Sefer HaChinuch emphasizes that this is not interpersonal hatred but loyalty to the Divine covenant.
