Mitzvah —
35
Not to derive benefit from it
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וְלֹֽא־יִדְבַּ֧ק בְּיָדְךָ֛ מְא֖וּמָה מִן־הַחֵ֑רֶם לְמַ֩עַן֩ יָשׁ֨וּב יְהֹוָ֜ה מֵחֲר֣וֹן אַפּ֗וֹ וְנָֽתַן־לְךָ֤ רַחֲמִים֙ וְרִֽחַמְךָ֣ וְהִרְבֶּ֔ךָ כַּאֲשֶׁ֥ר נִשְׁבַּ֖ע לַאֲבֹתֶֽיךָ׃ - פָּרָשַׁת רְאֵה
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Deuteronomy 13:18 - "And nothing that is doomed to destruction shall cling to your hand, so that the L-rd may return from His fierce wrath, and grant you compassion, and be compassionate with you, and multiply you, as He swore to your forefathers."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Idolatry – עֲבוֹדָה זָרָה
It is forbidden to benefit from the possessions of an idolatrous city; all property must be destroyed as part of the cherem.
This mitzvah prohibits deriving any benefit from an Ir HaNidachat. Once a city has been condemned and destroyed for idolatry, its possessions — animals, goods, wealth — are considered cherem and must be burned or destroyed. Rambam (Hilchot Avodat Kochavim 4:10–12) rules that even the smallest use of such property is forbidden, as it defiles Israel’s holiness.
Sefer HaChinuch (Mitzvah 439) explains that the prohibition ensures no one profits from idolatry, demonstrating complete loyalty to Hashem. The Talmud (Sanhedrin 113b) states that one who benefits even slightly from the city transgresses the command, for such benefit symbolically validates idolatry. Rashi comments that the Torah emphasizes “nothing shall cleave to your hand” — not even indirect use — teaching that separation must be absolute. Ramban notes that destruction of property parallels the destruction of the city itself: Israel must sever all ties with idolatry. Midrash (Sifrei Devarim 94) explains that Israel’s reward for such faithfulness is Hashem’s mercy, as the verse promises.
Commentary & Classical Explanation:
- Rambam (Avodat Kochavim 4:10–12): Forbids any benefit from an Ir HaNidachat.
- Sefer HaChinuch (439): Explains that no gain should come from idolatry.
- Talmud (Sanhedrin 113b): Even minimal benefit violates the mitzvah.
- Rashi (Deut. 13:18): Emphasizes “nothing shall cleave” — complete severance.
- Ramban: Sees destruction of possessions as part of the city’s total eradication.
- Midrash (Sifrei Devarim 94): Notes Divine mercy comes when Israel obeys fully.
Contrast with Mitzvah 34 (Not to rebuild an idolatrous city):
- Mitzvah 34 prohibits restoration of the city itself.
- Mitzvah 35 prohibits using or enjoying its possessions.
- Rambam explains that both ensure the memory of idolatry is erased without personal gain.
Parallel to Idolatrous Objects (Mitzvah 54–55):
- Just as idols and their ornaments are forbidden for benefit, so too the possessions of an Ir HaNidachat.
- Talmud (Avodah Zarah 53a) draws this parallel, showing that both cases demand total rejection of idolatrous influence.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Ethical Boundaries in Material Use
- Rambam (Hilchot Avodat Kochavim 4:6) rules that all property of an ir hanidachat (condemned city) must be destroyed and never used. In modern life, this principle speaks to the importance of refusing material benefit from sources tied to corruption or immorality — whether finances obtained through unethical industries, or objects produced in exploitation.
Guarding Against Spiritual Contamination
- Sefer HaChinuch (Mitzvah 466) explains that benefitting from idolatrous property desensitizes one to its corruption. Today, this resonates in the need to avoid normalization of media, culture, or wealth systems that glorify atheism, violence, or idolatry. Even passive consumption may erode moral awareness.
Contemporary Idolatry and Commerce
- Ramban (Deut. 13:18) highlights that Israel is commanded not to take even a “shred” of benefit from idolatry. In today’s terms, this calls for Jewish communities to reflect critically on partnerships, sponsorships, or endorsements that link Torah institutions to anti-religious or morally bankrupt entities.
Cultural Caution and Memory
- Talmud (Sanhedrin 111b) emphasizes that the destruction of such a city was meant as a perpetual warning. In our age, avoiding benefit from past oppressive or idolatrous structures — such as rejecting symbols or institutions once central to destructive ideologies — continues this mitzvah’s legacy of moral clarity.
Ethical Boundaries in Material Use
- Rambam (Hilchot Avodat Kochavim 4:6) rules that all property of an ir hanidachat (condemned city) must be destroyed and never used. In modern life, this principle speaks to the importance of refusing material benefit from sources tied to corruption or immorality — whether finances obtained through unethical industries, or objects produced in exploitation.
Guarding Against Spiritual Contamination
- Sefer HaChinuch (Mitzvah 466) explains that benefitting from idolatrous property desensitizes one to its corruption. Today, this resonates in the need to avoid normalization of media, culture, or wealth systems that glorify atheism, violence, or idolatry. Even passive consumption may erode moral awareness.
Contemporary Idolatry and Commerce
- Ramban (Deut. 13:18) highlights that Israel is commanded not to take even a “shred” of benefit from idolatry. In today’s terms, this calls for Jewish communities to reflect critically on partnerships, sponsorships, or endorsements that link Torah institutions to anti-religious or morally bankrupt entities.
Cultural Caution and Memory
- Talmud (Sanhedrin 111b) emphasizes that the destruction of such a city was meant as a perpetual warning. In our age, avoiding benefit from past oppressive or idolatrous structures — such as rejecting symbols or institutions once central to destructive ideologies — continues this mitzvah’s legacy of moral clarity.
Digital Platforms and Influence
- Just as Torah forbids deriving any benefit from idolatrous remnants, so too today one must be mindful of “digital benefit.” Platforms that thrive on spreading immorality, falsehood, or values opposed to Torah present a modern danger of normalization. Using such platforms without boundaries risks internalizing foreign ideologies. The mitzvah thus inspires careful navigation of technology, filtering, and mindful engagement in the digital sphere.
Notes on this Mitzvah's Fundamentals
Idolatry – עֲבוֹדָה זָרָה
- Rambam (Avodat Kochavim 4:10–12) rules that all property of an Ir HaNidachat is cherem. Talmud (Sanhedrin 113b) states that even the smallest benefit transgresses this command. Sefer HaChinuch (439) explains that total eradication ensures no trace of idolatry contaminates Israel.
Faith – אֱמוּנָה
- Rashi (Deut. 13:18) stresses that nothing should cleave to Israel’s hands, showing faith requires total severance from sin. Ramban explains that refraining from benefit strengthens emunah, as Israel demonstrates trust in Hashem rather than wealth. Midrash (Sifrei Devarim 94) highlights that such faith earns Divine mercy.
Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה
- Rambam (Sefer HaMitzvot, Negative Commandment 48) counts this as central to the Torah’s defense of pure monotheism. Sefer HaChinuch stresses that by destroying possessions, Israel affirms that avodah zarah has no legitimacy. Talmud (Sanhedrin 113b) makes clear that even incidental benefit erodes Torah’s foundation.
Reverence – יִרְאַת שָׁמַיִם
- Rambam explains that awe of Hashem means rejecting not just idols but any gain from them. Talmud (Sanhedrin 113b) frames strictness here as cultivating yirat Shamayim. Midrash adds that reverence is proven by choosing loyalty over material profit.
Holiness – קְדֻשָּׁה
- Ramban emphasizes that destroying wealth sanctifies Israel, removing impurity. Sefer HaChinuch explains that kedushah is preserved by refusing to touch even “innocent” objects tied to sin. Midrash portrays this as transforming destruction into sanctity.
Justice – צֶדֶק
- Talmud (Sanhedrin 113a–b) rules that justice requires no reward for betrayal. Rambam explains that this mitzvah ensures fairness: no idolater’s possessions may be enjoyed, nor may Israel profit from sin. Sefer HaChinuch adds that justice is public when no benefit follows sin.
Community – קְהִלָּה
- Rambam and Talmud emphasize that communal integrity is preserved when no Israelite gains from idolatry’s ruin. Sefer HaChinuch warns that profit would undermine the deterrent value, corrupting the kehilla. The prohibition thus safeguards national unity.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam and Rashi highlight that this mitzvah expresses Israel’s devotion directly to Hashem, not to wealth or gain. Midrash (Sifrei Devarim 94) explains that abstaining from benefit ensures the destruction remains purely for Heaven’s sake, affirming Bein Adam L’Makom.
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