In chapter 12 verses 2-3 of this weeks parsha it discusses the commandment to destroy and all that is associated with idols. The idol itself, their altars, platforms, and places they are served and even their names they are called. The verse states; from all the places were the nations performed idol worship, upon high mountains, hills, and under every lush tree….you should demolish, their alters, smash their gods, and spoil the names from that place". Rashi comments on the words "to spoil their names" and quotes the Talmud in avoda zarah that this is done not y changing the name alone but by give it a name that mocks the power of the idol i.e. a idol that is called " the house of high place" should be changed to the "house of pits and low places". An idol called " the eye of all" should be changed to " the eye of the thorn".
When learning about this commandment to destroy all idols one might ask in today's terms that it is not tolerant of other beliefs.
The torah should be concerned with the Jewish people believing and serving g-d but not about the forms of beliefs and services of other nations.
Also the commandment to uproot the idol's name not by giving a new name alone but by mocking it seems petty.
Indeed we need to explain what exactly is the prohibition of idol worship. Chassidus explains there are actually three levels of mediation that should be thought when one contemplates the unity of g-d. 1) "Ain komohu-there is none like g-d . 2) Moshel bkol-he rules all. 3) Efes bilodo-there is none other then he.
The first meditation dwells on g-d being unique and no other beings compare to him. Though other powers and existence might exist, none can compare to him.
The second and higher meditation is not only he is above all other entity but also that all other powers and entities get their power from him. They are all only "k'garzan byad ha'chotzev-like a hatchet in the hand of the cutter" with no independent powers. Hence even the nations of the word who are allowed to believe in "shituf"; that g-d created partners in creation to aid him in creation (rambam), must know that these "partners" get their power from g-d alone.
The third meditation is that nothing at all exist other then him. Hashem hu hkol vhakol hu hashem-He is all and all is he! (Bal Shem tov)
To say that g-d is g-d but another g-d exist equal to him. Limits him to be g-d only where his power reaches but where the other g-d exist he is not a g-d. Indeed this even challenges his true power even where his power and g-dlines reach. More so to say that g-d is the most powerful g-d but lesser g-d's exist that he has power over also challenges his existence as it limits him to share existence- albeit lesser ones- with him. For being g-d is not only about power but also about existence itself ad where all beings come from. The true definition of g-d can only entail a being that is all powerful, unlimited, in time, place and power and even in existence itself. No other being can exist other then he. All that exist must come into existence through him and even depend upon him to continue t exist by being recreated by g-d all the time.
Hence though not politically correct the coming of the moshiach speedily in our times will mean the abolishment of all religions. There will be no other divine teachings other then the torah and there will be no prophet greater then Moses. All Jews will follow the 613 commandments and all the nations of the world will follow the 7 laws of Noah, which are found in the torah. For there can be only one g-d who gave one torah to a united world in one truth.
This also explains why when renaming the idol it was insufficient to only rename it but actually necessitates a new name that mocked it. The idol worships whole objective was to show the potency of their idols. Thus they would choose a place to build their idols that enhanced their ability in the people's eyes. A high mountain or hilltop to show that they where all-powerful. By a lush tree to show on their fruitfulness and ability. In addition they would name it with names that matched the place which they where built. An idol built upon a high mountain would be called " the house of high places" etc. Or the "house that sees all". The Jews needed to not only changed the name but to show that the opposite was true. Not only was the idol not " a house of high places" but also the opposite it is a " house of pits" not only is it not " a house that sees all" but also it is a " thorn in the eye". The point was to show that idol worship was not only ineffective but actually caused harm. Instead of being a house that saw all it was a thorn in the eye that blinded the person who worship it.
I believe there is here a very simple yet profound lesson in this. In our age of mans belief in himself to choose even to his own detriment, one is tempted to choose one owns way no matter what. A person can say, "Fine it is true that the way of torah is the best way but who says it is the only way". I will choose my own path it might not be the best way but still it is my life and I can live it as I choose". Hence here the torah is explaining to us that it is not a question of choosing a better way or another way. Any other way other then the torah will not only not work, but also will g-d forbid only cause harm. To understand that we can,t make believe that all is fine when we g-d forbid do not choose the torah way because " though it is not the torah way but I will follow the world's way" and will still succeed is untrue. Any way other then the torah way is harmful and will not succeed not only as a religion but even in world matters as well.
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