37

Not to love the missionary

The Luchos - Ten Commandments
לֹא־תֹאבֶ֣ה ל֔וֹ וְלֹ֥א תִשְׁמַ֖ע אֵלָ֑יו וְלֹא־תָח֤וֹס עֵֽינְךָ֙ עָלָ֔יו וְלֹֽא־תַחְמֹ֥ל וְלֹֽא־תְכַסֶּ֖ה עָלָֽיו׃ - פָּרָשַׁת רְאֵה
Deuteronomy 13:9 - "You shall not desire him, and you shall not hearken to him; neither shall you pity him, have mercy upon him, nor shield him."

This Mitzvah's Summary

מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Idolatry – עֲבוֹדָה זָרָה

It is forbidden to love or show affection toward one who entices to idolatry.

This mitzvah forbids loving the mesit — the missionary who entices others to idolatry. Even natural bonds of kinship or friendship must not lead one to affection for such a person. Rambam (Hilchot Avodat Kochavim 5:2) rules that the Torah commands complete severance, since affection weakens resistance to persuasion.

The Talmud (Sanhedrin 67a–b) describes how the mesit is judged with extraordinary stringency because of the danger he poses to Israel’s faith. Sefer HaChinuch (Mitzvah 463) explains that loving the enticer erodes the very foundation of emunah, making the mitzvah a safeguard to preserve loyalty to Hashem. Rashi (Deut. 13:9) comments that the Torah explicitly prohibits affection because idolatry often spreads through emotional attachment, not intellectual persuasion. Ramban adds that the severity underscores the radical loyalty demanded in matters of avodah zarah. Midrash (Sifrei Devarim 87) portrays the mesit as spiritually poisonous, whose influence must be cut off at its root.

Commentary & Classical Explanation:

  • Rambam (Avodat Kochavim 5:2): Affection is itself a violation; loyalty to Hashem overrides emotional bonds.
  • Sefer HaChinuch (463): Loving the enticer corrodes faith at its root.
  • Talmud (Sanhedrin 67a–b): Treats the mesit with maximum severity.
  • Rashi (Deut. 13:9): Torah prohibits affection because persuasion often travels through love and trust.
  • Ramban: Loyalty to Hashem must be absolute; emotions cannot mitigate idolatry.
  • Midrash (Sifrei Devarim 87): The mesit is “spiritual poison” to be cut off completely.

Contrast with Mitzvah 36 (Not to missionize another):

  • Mitzvah 36 forbids enticing others.
  • Mitzvah 37 forbids responding with affection toward the enticer.
  • Rambam explains that together, these commands create a barrier against both giving and receiving persuasion.

Parallel to Mitzvah 38–41 (Not to cease hating, not to save, not to defend, not to conceal):

  • All emphasize total separation from the mesit.
  • Talmud (Sanhedrin 67a) notes this cluster of mitzvot reveals how seriously the Torah treats the danger of internal seduction to idolatry.
(Source: Chabad.org)

Applying this Mitzvah Today

Guarding Emotional Attachments

  • Rambam (Hilchot Avodat Kochavim 5:3) teaches that this mitzvah prevents emotional ties that could soften one’s resistance to idolatry. In modern times, this applies to ideological influencers, charismatic leaders, or online personalities who promote values contrary to Torah. Admiring them uncritically risks allowing their message to take root.

Resisting “Celebrity Idolatry”

  • Sefer HaChinuch (Mitzvah 463) notes that love leads to sympathy, and sympathy weakens defense against corruption. Today, celebrity culture often elevates individuals to idol-like status. This mitzvah reminds us not to conflate charisma or talent with moral authority, guarding our affections from becoming pathways to unhealthy influence.

Strengthening Community Boundaries

  • Talmud (Sanhedrin 29a) emphasizes that the Torah uniquely removes protections for the mesit because of their danger. Applied today, this means communities must be cautious about granting platforms or honors to those who subtly promote assimilation, secularism as absolute truth, or rejection of Torah values.

Digital Age Friendships

  • In social media culture, “liking” and following are forms of emotional engagement. The mitzvah warns against cultivating virtual relationships that normalize content hostile to Torah. Instead, Jews are encouraged to build networks that affirm emunah and support kedushah.

Channeling Love Correctly

  • Ramban (Deut. 13:9) stresses that our love must be reserved for Hashem and those who serve Him. Contemporary application means channeling admiration and loyalty toward Torah teachers, community leaders, and role models who inspire growth, not those who draw us away.

Notes on this Mitzvah's Fundamentals

Idolatry – עֲבוֹדָה זָרָה

  • Rambam (Avodat Kochavim 5:2) codifies that affection toward the mesit is a Torah violation. Talmud (Sanhedrin 67b) warns that any leniency risks normalizing avodah zarah. Sefer HaChinuch (463) explains this ensures idolatry is not enabled through love.

Faith – אֱמוּנָה

  • Rashi (Deut. 13:9) notes that affection leads to consent; withholding love affirms emunah. Ramban stresses that faith requires severing ties even to one’s closest kin when they rebel. Midrash (Sifrei Devarim 87) calls this act an ultimate test of faith.

Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה

  • Sefer HaChinuch (463) explains that loving a mesit threatens Torah’s foundation, as it blurs the line between fidelity and betrayal. Rambam (Sefer HaMitzvot, Negative Commandment 17) stresses this mitzvah safeguards Israel’s unique covenant.

Love – אַהֲבָה

  • Talmud (Sanhedrin 67a) highlights that natural love for family and friends can be corrupted. Rambam explains that Torah redirects love toward Hashem and His mitzvot, not those who seduce to sin. Sefer HaChinuch notes that true love is disciplined, aligned with avodat Hashem.

Reverence – יִרְאַת שָׁמַיִם

  • Ramban emphasizes that fear of Heaven requires overriding personal emotion. Midrash portrays awe as rejecting misplaced compassion for the wicked. Rashi teaches that reverence is proven by hard choices, not sentiment.

Community – קְהִלָּה

  • Talmud (Sanhedrin 113a) explains that showing affection to a mesit endangers the kehilla by normalizing his presence. Sefer HaChinuch warns that communal purity depends on visibly rejecting enticers. Rambam adds that only firm boundaries preserve the people’s loyalty.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

  • Rambam frames this mitzvah as direct loyalty to Hashem — love for Him must eclipse all others. Sefer HaChinuch stresses that this is not about interpersonal cruelty, but covenantal devotion. Talmud (Sanhedrin 67b) explains that silence or affection here is a breach with Heaven itself.

This Mitzvah's Fundamental Badges

Idolatry - עֲבוֹדָה זָרָה

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Mitzvot that prohibit worship of false gods and practices associated with idol worship.

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Faith - אֱמוּנָה

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Represents Emunah—the deep, inner trust in Hashem’s presence, oneness, and constant involvement in our lives. This badge symbolizes a heartfelt connection to G-d, rooted in belief even when we cannot see. It is the emotional and spiritual core of many mitzvot.

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Core Beliefs - יְסוֹדוֹת הָאֱמוּנָה

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Used for mitzvot that reflect Judaism’s foundational principles—belief in G-d, reward and punishment, prophecy, Torah from Heaven, and more. These commandments shape the lens through which all others are understood.

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Love - אַהֲבָה

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Reflects mitzvot rooted in love—of G‑d, others, and the world we are entrusted to uplift.

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Reverence - יִרְאַת שָׁמַיִם

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Signifies awe and reverence toward Hashem—living with awareness of His greatness and presence.

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Between a person and G-d - בֵּין אָדָם לְמָקוֹם

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Mitzvot that define and deepen the relationship between a person and their Creator. These include commandments involving belief, prayer, Shabbat, festivals, sacrifices, and personal holiness — acts rooted in divine connection rather than human interaction.

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