Frequently Asked Questions
Q: What does Deuteronomy 32:16 mean?
A: Deuteronomy 32:16 describes how the Jewish people angered Hashem by worshiping foreign gods ('strange gods') and engaging in idolatrous practices ('abominations'). According to Rashi, this verse refers to the times when Israel strayed from serving Hashem alone, provoking His jealousy (as idolatry violates the covenant).
Q: Why is this verse important?
A: This verse is part of the 'Song of Ha'azinu,' a prophetic warning about the consequences of abandoning Torah values. The Rambam (Hilchot Avodat Kochavim) emphasizes that idolatry is one of the gravest sins, and this verse reminds us of the spiritual danger of assimilating foreign beliefs and practices.
Q: What can we learn from Deuteronomy 32:16 today?
A: The verse teaches that loyalty to Hashem requires rejecting modern 'idolatries'—whether materialistic pursuits or ideologies that contradict Torah values. The Sforno explains that provoking Hashem’s jealousy leads to suffering, urging us to prioritize our relationship with Him above all else.
Q: How does this apply to Jewish life today?
A: Just as the verse warns against spiritual distractions, today we must guard against influences that pull us away from Torah observance. The Talmud (Chullin 13b) teaches that anything treated as more important than Hashem becomes a form of idolatry, reminding us to examine our priorities.
Q: What does 'provoking jealousy' mean in this verse?
A: Rashi explains that Hashem is 'jealous' in the sense of demanding exclusive devotion, like a spouse in a sacred relationship. The Midrash (Sifrei Devarim) compares it to a king whose honor is insulted when his subjects serve others—highlighting how betrayal of the covenant deeply offends Hashem’s kingship.
Context in the Torah
The verse (Devarim 32:16) appears in Shirat Ha'azinu, Moshe's prophetic song warning Bnei Yisrael about the consequences of abandoning Hashem. The phrase describes how the Jewish people provoked divine anger through idolatry, a recurring theme in Nevi'im and Ketuvim.
Grammatical and Literal Meaning
Rashi explains that "יַקְנִאֻהוּ" (they provoked to jealousy) refers to arousing Hashem's attribute of justice by worshiping foreign deities. The term "בְּזָרִים" (with strangers) denotes gods alien to Israel's covenant, while "תוֹעֵבֹת" (abominations) emphasizes the repugnance of these acts before Hashem (Rashi on Devarim 32:16).
Idolatry as Marital Infidelity
The Sifrei (Devarim 318) compares this to a wife provoking her husband's jealousy by consorting with others. The metaphor reflects the covenant relationship between Hashem and Israel, where idolatry constitutes spiritual adultery (based on the recurring prophetic theme in Hoshea, Yirmiyahu, etc.).
Theological Implications
Historical Manifestations
The Talmud (Sanhedrin 63a) cites this verse regarding the eirev rav (mixed multitude) who instigated the golden calf incident—a prototype of later idolatrous provocations during First Temple times (Melachim II 17:7-18). Midrash Tanchuma (Kedoshim 7) links it to the sins leading to exile.