An idolatrous tree refers either to a tree which was worshipped (as was the accepted service of the pagans) or to any kind of tree that is planted in the proximity of the Mizbayach. The idolators would often landscape their idols and temple with lush foliage and trees in order to attract worshippers to its aesthetically enhanced surroundings. Chazal (Sanhedrin 7B) focus on the juxtaposition of asheirah to dayanim, judges. Reish Lakish says, “If one appoints an unqualified judge over the community, it is as if he has planted an asheirah in Yisrael.” In a well-known exposition, Horav Chaim Soloveitchik, zl, explains that the average idol has distinguishing features which single it out as something used for pagan worship. As such, people understand the need to distance themselves from it. The asheirah, however, is a beautiful tree, growing majestically. What could be wrong with such a tree? The Torah teaches us that not every tree that grows tall, lush and aesthetically appealing is worthy of admiration. If its roots are embedded with avodah zarah, idol worship, then it is abominable in Hashem’s eyes.
Likewise, some people – even dayanim – superficially appear righteous. They put on a wonderful show, speak eloquently and present themselves as refined, moral and spiritually- committed. Upon closer examination, however, we see a corrupt, incompetent, self-serving individual, whose moral and spiritual compass is woefully lacking. Like the asheirah, they are trees planted with the unholy purpose of deceiving and leading others astray.
Perhaps we may add to this idea. Why do we have a prohibition concerning planting? What message do we derive from the planting of the asheirah? The planting teaches us that the tree’s spiritual flaws as an avodah zarah hark back to its roots. Similarly, the corrupt dayan did not suddenly fall from grace; it was a process that had begun with the flawed planting of his youth. At home and at school, he manifested tendencies that led to skewed growth. He was taught Torah and mitzvos as information to be absorbed as knowledge. He did not focus on the transformative effect of Torah. Mitzvos were taught as ritual – not as intrinsic to this relationship with the Divine. He became like an asheirah. The tree may stand tall, but, if its roots are embedded in shallow ground, it will topple with the first wind. Such a dayan who leads a community is an asheirah in disguise, and equally as dangerous.
