A Loyalty Undivided

“In many, if not most of the instances, when Jews turned to avodah zara, they did not decide to abandon Hakadosh Baruch Hu in favor of a whole new track of belief. Rather, they still proclaimed fealty to Hakadosh Baruch Hu, but simply added additional entities to which to pay homage. Each Tisha B’Av we read the painful kina that describes the bubbling blood of the murdered navi (prophet) Zecharia. Why was he killed? Apparently, the Jews decided to set up an avodah zara, right in the middle of the courtyard of the Beis Hamikdash. Zecharia, watching this travesty unfold, objected, but his was a lone voice against the public will. With his murder, the voice was silenced, and the idol continued to stand as Zecharia’s blood bubbled on the floor of the Azarah in protest.

This incident transpired more than a century before the destruction of the Beis Hamikdash, which means that the Mikdash was defiled with idolatry for over 100 years-a century living with the glaring, astounding paradox. Of all places, why worship avodah zarah in the Beit Hamikdash? If you don’t believe in our system, if you don’t want to serve Hakadosh Baruch Hu, go choose a different venue.

Evidently, the goal was to create some sort of hybrid system in which the people could worship both HaShem and avodah zara. This notion of attempting to create a hybrid system famously presents itself in Eliyahu HaNavi’s dramatic showdown with the prophets of the Baal, on Har HaCarmel. Eliyahu confronts these prophets, laying down a challenge to prove which is the true deity. He then turns to the masses of Jews gathered to witness the event and accuses them of vacillating between both sides, trying to have what they thought was the best of both worlds. ‘How long will you continue to straddle both sides of the fence?’ He demands. Eliyahu was demanding intellectual honesty. Which side are you on? If you are on our side, great; if you are on the other side, I can talk to you and argue with you, but at least pick a side. Be clear with regards to which side you stand on. Here as well Klal Yisrael was sitting on this very same fence. They believed in Hakadosh Baruch Hu but somehow sought to intertwine this with the belief in the Baal as well.” Rabbi Yechezkiel Elias[1]

This insight connects me to the Keriat Shema, where we say Hashem Echad (Hashem is One). The kavannah one should hold is to wholeheartedly accept ol malchut shamayim (the yoke of heaven’s kingdom). In-so-doing, I request Hashem keep me set on staying true and to be protected from mixed loyalties.

 

[1] Ani Maamin A Mission for Life-Understanding the Rambam’s 13 Ikkarim and Bringing Them Into our Lives pg 118-119 by Rabbi Yechezkiel Elias