These were the final conversations. The nation could see and feel the Land of Israel. It was finally within reach. But Moshe had to prepare them. Although he would not accompany them into the land, Moshe’s sacred mission was to prepare them for the challenges they would face. Chief amongst Moshe’s fears was that the people would fall prey to the idolatrous culture prevalent amongst the indigenous nations. Over and over again Moshe warns and exhorts the nation to uproot and destroy every last vestige of Canaanite polytheism.
Among the multiple prohibitions, Moshe commands: “And you shall not set up for yourself a monument (matzeyva), which the Lord your God despises (Devorim 16:22).” What is this matzeyva monument? Rashi explains that it was an altar made from one stone as opposed to the mizbeyach altar, which was made of multiple, individual stones. But why would God “despise” it? Throughout the book of Genesis (Bereishis) we find many examples of great, righteous people building matzeyvos to serve God. What changed to make the matzeyva so terribly distasteful in the eyes of God that the Torah must warn us so strongly against its use? Rashi explains that the matzeyva had become central to Canaanite idolatrous practice. Thus, although it was “beloved” by God when the Patriarchs used it, it was now abhorrent in the eyes of the Creator. Still, the Torah could have simply stated “don’t build a matzeyva” (much in the same way it says, “Don’t plant an asheyra tree” – a type of tree used for idolatrous worship). But to say that God despises something which was a staple in the religious service of the forefathers seems extreme. At the base of Mount Sinai, the very spot of incredible Divine revelation, the Torah tells us that Moshe built twelve matzeyva altars for the twelve tribes of Israel. On the future site of the Beis HaMikdash our forefather Yaakov built a matzeyva altar from the stone he had placed beneath his head. Avraham and Yitzchak built matzeyva altars wherever they travelled. How could it be that the very thing that was beloved and accepted by God in previous generations had suddenly become despised?
Rav Avraham Yitzchak HaKohen Kook zt’l, in his work titled Midbar Shur, explains that each of the Patriarchs represented and embodied a particular character trait (middah). Avraham represented chessed (kindness), Yitzchak embodied gevura (strength), and Yaakov stood for (truth). Each Patriarch used his in the service of God. If you were to approach Avraham and ask him for advice on how to create a meaningful relationship with God, he would instruct you to do good for others and you will merit this desired closeness. is the key for connection. We lose connection with God because we become overly focused on the self. Think about others; give to others, live for the other and you will find God. Yitzchak would advocate for – one must display personal strength and commitment to personal growth. One must find the strength to sacrifice for the Almighty. You must build and bolster yourself in order to influence the world around you. If one cultivates these strengths, then a meaningful and lasting relationship with the Almighty is within reach. Yaakov would advise that the path to God requires unequivocal commitment to ; truth must serve as man’s compass in finding our Father above. It is easy to lose your way in life you must be firm in your commitment to our values and beliefs.
