Parshat Re'eh - The 5 Types of Idol Worship

 BH

As the Jewish people prepare to enter Eretz Yisrael, the Torah gives one central condition for their success: the complete eradication of idolatry. Hashem makes it clear that the Land is not just a place to live, but a vessel for holiness. To dwell there means to serve Hashem through Torah and mitzvot, and this cannot coexist with avodah zarah.

In Devarim 12:1–3, Moshe outlines five specific commands regarding the idols of the nations:

1. Altars of many stones – “Venitzatztam et mizbechotam” – dismantle the altars built from multiple stones. Rashi explains that since they are constructed piece by piece, they must be smashed apart stone by stone until nothing remains. 
2. Single-stone altars – “Veshibartem et matzevotam” – destroy the solid stone monuments carved for idol worship. 
3. Idolatrous trees – “Va’asheihem tisrefun ba’esh” – burn the sacred trees planted for idol worship. These trees were worshiped as a deity itself. 
4. Images and statues – “Ufesilei eloheihem tegade’un” – chop down the carved idols, cutting off their legs to symbolize and nullify their supposed power. 
5. Names of idols – “Ve’ivedetem et shemam” – erase their very names, even mocking them to show their emptiness. For example, Rashi cites how “the all-seeing god” (עין כל) was derisively renamed “the thorn-eyed (עין קוץ).” 

These five steps go beyond physical destruction. They represent a spiritual cleansing of the Land, teaching that holiness can only flourish when falsehood and idolatry is uprooted at its source. Only then can Eretz Yisrael become the place where Am Yisrael connects to Hashem fully and without obstruction.

The Root of Idolatry: A Lack of Joy

The Torah’s command to destroy idolatry highlights a deep spiritual truth: you cannot build holiness on top of corruption. The evil must first be removed before the good can flourish. As long as the “smartphone of idolatry” is still in hand, so to speak, the heart and mind remain too distracted to hear words of truth.

Reb Noson, in Likutey Halakhot, Nefilat Apayim #4 (based on Likutey Moharan Lesson 24), explains that the real source of idolatry and false ideologies lies in a lack of genuine joy. When a person is not happy, they search for empty pleasures to fill the void. These pursuits always lead to disappointment, frustration, and ultimately spiritual dead-ends. Idolatry, both ancient and modern, offers people a way to justify clinging to their desires while avoiding true connection to Hashem.

But Rebbe Nachman reveals five powerful tools to break free from sadness and restore simcha:

1. Acting silly or telling jokes – even a forced joy can open the door to authentic happiness. 
2. Dancing, music, and clapping – engaging the body and senses in joy awakens the heart. 
3. Finding the good points – refusing to define life only by its failures, but actively noticing the points of good. 
4. Giving thanks to Hashem – appreciating everything as a gift and miracle, even the smallest, cultivates gratitude. 
5. Connecting to the joy of the future – remembering that in the final redemption, all will be revealed as good, and that light can already shine into the present. 

Reb Noson emphasizes that these five paths to simcha are not side practices but the very antidote to idolatry. When a Jew experiences genuine joy in serving Hashem, there is no need to seek fulfillment in foreign ideologies. “Pekudei Hashem yesharim, mesamchey lev” — the mitzvot of Hashem are upright, bringing true joy to the heart.

Thus, the five forms of idol destruction listed in Parshat Re’eh are not arbitrary. Each one reflects a type of misplaced desire and despair, and their eradication is matched by the Jewish mission: to embody true simcha, a joy rooted in mitzvot and connection to Hashem.

When the five forms of idolatry are destroyed, their negative roots are replaced by five channels of holy joy

The Five Idol Worships and Their Rectifications

Returning to the verses in Parshat Re’eh, the Torah lists five specific forms of idol worship that must be destroyed. Each one corresponds directly to a lack of joy, and each has its rectification in the five paths of simcha revealed by Rebbe Nachman.

1. Altars of many stones – These symbolize a life filled with endless complaints. Just as the altar is built from many small pieces, so too a person builds resentment from “many stones” of frustration until he turns against Hashem. The rectification is gratitude: learning to see the countless kindnesses of Hashem and to live with an attitude of thanksgiving. Modeh Ani each morning, and the daily opportunities to thank Hashem, dismantle the idolatrous altar of negativity. 
2. Matzevah, the one solid stone – This represents the inability to find even a single good point. Rebbe Nachman teaches that if a person cannot recognize even a “drop” of good (me’at), he cannot experience true joy. The very word bimos (בימוס – the Greek name for such an altar) equals 119 (with the word itself), the same gematria as me’at (מעט). The idol is the denial of the small good; its rectification is precisely the Jewish gift of finding one point of goodness and then another, until life is filled with points of joy. 
3. Asherah trees – Lush, impressive, and attractive, these represent being swayed by false appearances, a superficial “heat” for something empty. The rectification is the holy fire of movement: dancing, clapping, and stirring the body into joy until true warmth for serving Hashem is awakened. Burning the Asherah symbolizes transforming false passion into holy energy. 
4. Carved idols to be cut down – Statues that seem to stand firmly, giving an illusion of permanence. But their “legs” can be chopped off, revealing their emptiness. True eternity belongs only to the simcha of the future redemption, when Hashem’s unity will be revealed. Even in suffering, a Jew can rejoice knowing that “in the end, all will be good.” This faith uproots the false eternity of idols. 
5. The names of idols – Their supposed grandeur is shattered by mockery. Making fun of these names is not childish—it is a holy tactic. Rebbe Nachman teaches that many times we must resort to silliness, joking, and lightness to lift ourselves out of despair. By turning empty names into laughter, we rob idolatry of its power and redirect that energy toward true joy in serving Hashem. 

All of this is tied to the Makom—the Holy Land itself. Eretz Yisrael is called Makom because it is the dwelling place of Hashem’s Presence. Just as Hashem is the space (Makom) of the universe, so too the Land is uniquely designated for His service. Idolatry cannot coexist with this holiness; it must be uprooted entirely.

When the five forms of idolatry are destroyed, their negative roots are replaced by five channels of holy joy: thanksgiving, finding good points, dancing and movement, trusting and rejoicing in the future redemption, and even playful laughter and silliness. These are not only defensive strategies against idolatry, but the very essence of what it means to serve Hashem in His Land—with simcha.

May we merit to internalize these five pathways, uproot the idols of sadness and despair, and reveal the joy of serving Hashem in truth. 

This article also appears on the BRI breslov.org website: https://breslov.org/the-5-types-of-idols/ 

For a video presentation of this article: https://youtu.be/COKMDQ3-MRs

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Shabbat Shalom uMevorach.

Meir Elkabas

Parshat Eikev - The Pathway to Forgiveness and Teshuvah

 BH

A Pattern of Fall and Return

In Parshat Eikev, Moshe Rabbeinu recounts pivotal moments in the journey of the Jewish people, including the giving of the Torah, the sin of the golden calf, and the eventual forgiveness from Hashem. Beneath the surface of this historical review lies a profound spiritual message: no matter how far one falls, there is always a path to return—Teshuvah is always possible.

The Parshah outlines a remarkable timeline of 120 days, divided into three stages of forty days each. This structure reflects not just the chronological unfolding of events, but a spiritual process of descent, intercession, and eventual forgiveness.

The First Forty Days: Receiving the Torah

On Vav Sivan (6th of Sivan), Moshe Rabbeinu ascended Har Sinai for forty days and forty nights to receive the Torah. This wasn’t merely a one-time revelation—it was a process of internalizing Divine wisdom directly from Hashem. During these forty days, Moshe didn’t eat or sleep, and Hashem willingly transmitted the Torah to him in its pristine, elevated form.

However, this period ended in tragedy. On the 17th of Tammuz, Moshe descended the mountain to find the Jewish people involved in the sin of the golden calf. In response, he shattered the first set of Luchot (Tablets), symbolizing a broken connection between Heaven and Earth.

The Second Forty Days: Petitioning for Forgiveness

Immediately after the fallout, Moshe ascended once again—this time not to receive the Torah, but to plead on behalf of the people. These forty days were filled with Divine anger and Moshe’s intense prayer. The Torah says he “fell before Hashem” and fasted for another forty days and nights, begging for forgiveness on behalf of the nation. This period was marked by uncertainty and darkness, as Moshe struggled to awaken Hashem’s compassion.

According to Rashi on Devarim 9:18, Moshe’s second ascent began on the 18th of Tammuz and continued until the 29th of Av. It was only on this final day that Hashem became nitratzah—reconciled—with the Jewish people. Hashem then instructed Moshe to prepare a second set of Luchot, marking a shift from punishment to the beginning of Teshuvah and rectification.

The Third Forty Days: The Second Luchot

With Hashem’s renewed willingness, Moshe began a third period of forty days starting on Rosh Chodesh Elul. During this final ascent, he brought the second set of Luchot, and Hashem re-gave the Torah in a new form—one that could accommodate a nation that had sinned and was in need of repair.

This period concluded on Yom Kippur, when Hashem declared, “Salachti kidvarecha”—“I have forgiven, as you have spoken.” This moment was the culmination of Moshe’s prayers and the full return of Hashem’s closeness to the Jewish people. It also established Yom Kippur as the eternal day of Teshuvah and forgiveness.

Yom Kippur: Complete Reconciliation

On Yom Kippur, at the close of the final forty days, Hashem told Moshe, “Salachti kidvarecha”—“I have forgiven, according to your words.” Rashi adds a key detail: this forgiveness came besimcha—with joy. It was not reluctant acceptance, but a ratzon shalem, a complete willingness to embrace the Jewish people once more. This day became eternally fixed as the time for forgiveness and atonement.

Moshe’s account in Devarim 10:10 reinforces this: the final forty days are compared to the first forty—both periods marked by Divine favor and openness. In contrast, the middle forty days were filled with anger and distance.

The Power of Modesty in Lasting Success

Rashi notes another striking difference: the first Luchot were given amidst awe-inspiring revelation—thunder, lightning, and heavenly fire—yet they were shattered. The second Luchot, however, were given quietly, without spectacle, and these remain with us until today. The lesson is clear: what is done with modesty endures, while things accompanied by public display are more vulnerable to ayin hara (the evil eye).

The initial burst of inspiration must be followed by a crash, not as punishment, but as preparation to receive the light in a deeper, more lasting way.

Why Not Modesty from the Start?

The Sfat Emet addresses the obvious question: if quiet, modesty, and hiddenness are the key to lasting success, why didn’t Hashem give the first Luchot that way? His answer reveals a deep truth—true humility is not the starting point. To reach genuine submission and inner receptivity, a person must first experience a great light, a burst of enthusiasm and inspiration, even if it leads to a fall.

This is precisely what happened: the first revelation ignited immense passion, but the sin of the golden calf brought a painful crash. During the forty days of Moshe’s intercession, the people fasted, repented, and were broken-hearted. Only then, in the final forty days, were they ready to receive the Torah in a state of humility and quiet strength.

From Enthusiasm to Submission

Rebbe Nachman, in Likutey Moharan 24, develops this principle. When a person is exposed to a great light, the natural reaction is to run toward it. But the light cannot be truly absorbed that way—it must be followed by a bounce back, often into difficulty or even failure. If the person’s desire (ratzon) remains alive, and he chooses to get up and begin again, the light will return—but now in a more internalized and enduring way.

The crash teaches caution, patience, and humility. The same light that once drew the person forward now comes in a form that can be held, integrated, and sustained.

From Enthusiasm to Collapse

The three sets of forty days reflect a deep spiritual process. The first forty began with the Jewish people eagerly awaiting Moshe’s return from Sinai. Their anticipation was so intense that it led to miscalculation. Over-enthusiasm clouded their judgment, leaving them unsettled and vulnerable to the yetzer hara.

The Midrash, quoted by Rashi, describes how the Satan took advantage, creating an illusory image of Moshe’s lifeless body suspended in the air. Panic set in. “Moshe is gone!” they concluded, and their desperation spiraled into the sin of the golden calf.

This crash led to the second forty days—a period of Divine anger. The nation was broken and unsure if forgiveness was even possible. Moshe ascended again, telling them only, “Perhaps I can atone for you.” The people waited in uncertainty, fasting and subdued.

The Turning Point: Ratzon and Simcha

At the close of the second forty days, Hashem declared His willingness to begin rectification: “Carve for yourself a second set of tablets.” On Rosh Chodesh Elul, Moshe ascended once more. By the time he descended on Yom Kippur, Hashem had proclaimed, “Salachti kidvarecha” — “I have forgiven according to your words” — besimcha, with joy.

This joy was not random; it flowed from the people’s ratzon, their inner will to return. Even after frustration and despair, they still longed to be close to Hashem. That desire opened the door for renewal. The ratzon is the seed; the simcha is the blossom.

Forty as a Spiritual Acronym

The forty-day cycle, hinted at in the word arba’im (ארבעים), contains a roadmap for spiritual resilience and growth. Each letter reflects a stage in the journey.

• Aleph symbolizes the Keter, the highest spiritual crown and the wondrous (pele) source from which the initial Divine inspiration flows. It is the call from above that awakens the soul to draw near to Hashem.
• Resh is redifah—the eager running toward that light. Like in Shir HaShirim, “Draw me after You, let us run,” the soul responds to even the smallest sign of Divine invitation with passionate pursuit.
• Bet represents betisha—the inevitable “smack” or setback. Just as the Jewish people’s joy and fervor after Matan Torah was abruptly shattered by the golden calf, so too in personal spiritual life, a person encounters moments of crashing and being pushed back. Every fall carries the echo of that national failing, testing one’s ability to withstand disappointment.
• Ayin is atzvut—the wave of sadness and depression that follows a fall. Feelings of rejection, futility, and defeat can easily pull a person down. Yet the test here is not to remain trapped in that darkness, but to find a way out.
• Yud points to the power of ten—ten days of Teshuvah, the Ten Commandments, the ten utterances of Creation, and the ten types of melody described in the Tikkunei Zohar (Tikkun 13). Rebbe Nachman taught that these ten types of song are the root of all joy. From lighthearted laughter and music to gratitude and dancing, and culminating in the unimaginable joy of the future redemption, all forms of holy joy trace back to these ten melodies. Practically, Breslov tradition identifies these ten with the Tikkun HaKlali—ten specific chapters of Tehillim which, when recited in their specific order, awaken joy at its spiritual source and help lift a person from sadness after a fall.
• Mem stands for mechilah—forgiveness. On Yom Kippur, Hashem told Moshe, salachti kidvarecha, “I have forgiven according to your words,” establishing it as a day of complete pardon given with joy. The number forty is also the measure of a kosher mikveh, which Reb Noson connects to tikvah—hope. Just as immersion in forty se’ah of water purifies the body, the spiritual process of arba’im cleanses and renews the soul, offering hope and the strength to begin again.

This entire sequence—Aleph, Resh, Bet, Ayin, Yud, Mem—teaches that setbacks are not the end. As mentioned above, the Sfat Emet reveals that the initial burst of inspiration must be followed by a crash, not as punishment, but as preparation to receive the light in a deeper, more lasting way. By persevering through the fall, rejecting despair, and actively seeking joy, one reaches the stage of forgiveness and the complete ratzon of Hashem.

May we have the merit to navigate these stages with faith, draw strength from the teachings and advice of the true tzaddikim, rise after every fall, and reach the enduring joy of Divine closeness and salvation in every area of life. 

This article also appears on the BRI breslov.org website: https://breslov.org/the-pathway-to-forgiveness-and-teshuvah/ 

For a video presentation of this article: https://youtu.be/vMThmc0R39Y

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Shabbat Shalom umevorach.

Meir Elkabas