"and you shall cause their name to go lost": that under which idolatry was placed. From here it was ruled: There are three kinds of asheiroth: A tree that was planted from the beginning for idolatry is forbidden (for benefit), it being written "and their asheiroth shall you burn in fire." If he cut and trimmed it and it grew (new growths), he removes the new growths, it being written "and the cuttings of their gods shall you cut down." If he placed idolatry under it and removed it (the idolatry), then it (the tree) is permitted, it being written "and you shall cause their name (but not the tree itself) to go lost from that place."
There are three kinds of houses (in this regard): A house that was built from the beginning for idolatry is forbidden, it being written "And you shall raze." If he plastered and decorated it for idolatry, thereby adding to it, he removes the additions, it being written "shall you cut down." If he placed (idolatry) in it and then removed it, then it (the house) is permitted, it being written "and you shall cause their name (but not the house itself) to go lost from that place. Variantly: "And you shall raze their altars": Once you have razed the altar, leave it. "and you shall break their monuments": Once you have broken it, leave it. ("and you shall cause their name to go lost) from that place." In Eretz Yisrael you must pursue it (its complete destruction), and not outside of Eretz Yisrael.
R. Eliezer says; Whence is it derived that if one cuts down an asheirah he must root it out? From "and you shall cause their name to go lost from that place." R. Akiva said: This is not needed, it already being written "Destroy shall you destroy." What, then, is the intent of "and you shall cause their name to go lost"? That you shall change their name (to a demeaning one). I might think, to a laudatory one; it is, therefore, written (Devarim 7:26) "Despise shall you despise it."
Whence is it derived that if one knocks down one stone from the sanctuary or from the altar or from the azaroth (the Temple courts) he is in transgression of a negative commandment? From "And you shall raze their altars … (4) "You shall not do thus to the L-rd your G-d." R. Yishmael says: Whence is it derived that if one erases one letter of the Name, he is in transgression of a negative commandment? From "and you shall cause their name to go lost. You shall not do thus to the L-rd your G-d." R. Gamliel says: Would it enter your mind, G-d forbid, that Israel would raze their own altars (that they have to be exhorted against it)? Rather, (the intent of the verse is) that you not do as they do and your sins and evil acts lead to the destruction of the Temple of our fathers.
(דברים יב ג) וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם – זוֹ אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּה לַעֲבוֹדָה זָרָה,
(Devarim 12:3) "And you shall raze their altars": This is an altar that was built originally for idolatry.
וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם – זוֹ שֶׁהָיְתָה חֲצוּבָה וַעֲבָדָהּ.
"and you shall break their monuments": This is a monument which was hewn originally for idolatry.
וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ – זוֹ אֲשֵׁירָה שֶׁנַּעֲשֵׂית מִתְּחִלָּה לַעֲבוֹדָה זָרָה,
"and their asheiroth shall you burn in fire": This is an asheirah that was planted originally for idolatry.
וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן – זוֹ שֶׁהָיְתָה נְטוּעָה וַעֲבָדָהּ.
"and the cuttings of their gods shall you cut off": That which was (already) planted, and was then cut and trimmed for idolatry.
דָּבָר אַחֵר: וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם, מִכָּן אָמְרוּ (ע״ז פ״ג מ״ז) שָׁלֹשׁ אֲשֵׁרוֹת הֵם: אִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לַעֲבוֹדָה זָרָה – הֲרֵי זֶה אָסוּר, שֶׁנֶּאֱמַר: וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ. הֶחְלִיף – נוֹטֵל מַה שֶׁהֶחְלִיף, שֶׁנֶּאֱמַר וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן. לֹא הֶחְלִיף, אֶלָּא הֶעֱמִיד תַּחְתָּיו עֲבוֹדָה זָרָה וְסִלְּקוֹ – הֲרֵי זֶה מֻתָּר, שֶׁנֶּאֱמַר וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא, לֹא תַעֲשׂוּן כֵּן לַה׳ אֱלֹהֵיכֶם.
"and you shall cause their name to go lost": that under which idolatry was placed. From here it was ruled: There are three kinds of asheiroth: A tree that was planted from the beginning for idolatry is forbidden (for benefit), it being written "and their asheiroth shall you burn in fire." If he cut and trimmed it and it grew (new growths), he removes the new growths, it being written "and the cuttings of their gods shall you cut down." If he placed idolatry under it and removed it (the idolatry), then it (the tree) is permitted, it being written "and you shall cause their name (but not the tree itself) to go lost from that place."
שְׁלֹשָׁה בָּתִּים הֵם: בַּיִת שֶׁבְּנָאוֹ מִתְּחִלָּה לַעֲבוֹדָה זָרָה – הֲרֵי זֶה אָסוּר, שֶׁנֶּאֱמַר: ״אַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקוֹמוֹת״, חִדֵּשׁ – נוֹטֵל מַה שֶּׁחִדֵּשׁ, שֶׁנֶּאֱמַר: ״וְאִבַּדְתֶּם אֶת שְׁמָם״, לֹא חִדֵּשׁ אֶלָּא הִכְנִיס לְתוֹכוֹ עֲבוֹדָה זָרָה וְהוֹצִיאָהּ – הֲרֵי זֶה מֻתָּר, שֶׁנֶּאֱמַר: וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם וְשִׁבַּרְתֶּ[ם] אֶת מַצֵּבֹתָם. נִתַּצְתָּה אֶת הַמִּזְבֵּחַ – הַנַּח לוֹ, שִׁבַּרְתָּה אֶת הַמַּצֵּבָה – הַנַּח לָהּ. יָכוֹל אַף מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶם בְּחוּצָה לָאָרֶץ? תַּלְמוּד לוֹמַר: וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא, בְּאֶרֶץ יִשְׂרָאֵל אַתָּה מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶם, וְאֵין אַתָּה מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶם בְּחוּצָה לָאָרֶץ.
There are three kinds of houses (in this regard): A house that was built from the beginning for idolatry is forbidden, it being written "And you shall raze." If he plastered and decorated it for idolatry, thereby adding to it, he removes the additions, it being written "shall you cut down." If he placed (idolatry) in it and then removed it, then it (the house) is permitted, it being written "and you shall cause their name (but not the house itself) to go lost from that place. Variantly: "And you shall raze their altars": Once you have razed the altar, leave it. "and you shall break their monuments": Once you have broken it, leave it. ("and you shall cause their name to go lost) from that place." In Eretz Yisrael you must pursue it (its complete destruction), and not outside of Eretz Yisrael.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִנַּיִן לַקּוֹצֵץ אֶת הָאֲשֵׁרָה שֶׁחַיָּב לְשָׁרְשָׁהּ? תַּלְמוּד לוֹמַר: וְאִבַּדְתֶּם אֶת שְׁמָם. אָמַר לוֹ רַבִּי עֲקִיבָה: מָה אֲנִי צָרִיךְ? וַהֲלֹא כְּבָר נֶאֱמַר: ״אַבֵּד תְּאַבְּדוּן״, מַה תַּלְמוּד לוֹמַר וְאִבַּדְתֶּם אֶת שְׁמָם? לְשַׁנּוֹת אֶת שְׁמָם. אוֹ יָכוֹל לְשֶׁבַח? תַּלְמוּד לוֹמַר (דברים ז כו): ״שַׁקֵּץ תְּשַׁקְּצֶנּוּ וְתַעֵב תְּתַעֲבֶנּוּ״.
R. Eliezer says; Whence is it derived that if one cuts down an asheirah he must root it out? From "and you shall cause their name to go lost from that place." R. Akiva said: This is not needed, it already being written "Destroy shall you destroy." What, then, is the intent of "and you shall cause their name to go lost"? That you shall change their name (to a demeaning one). I might think, to a laudatory one; it is, therefore, written (Devarim 7:26) "Despise shall you despise it."
מִנַּיִן לְנוֹתֵץ אֶבֶן אַחַת מִן הַהֵיכָל וּמִן הַמִּזְבֵּחַ וּמִן הָעֲזָרוֹת, שֶׁעוֹבֵר בְּלֹא תַעֲשֶׂה? תַּלְמוּד לוֹמַר: וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם לֹא תַעֲשׂוּן כֵּן לַה׳ אֱלֹהֵיכֶם. רַבִּי יִשְׁמָעֵאל אוֹמֵר: מִנַּיִן לְמוֹחֵק אוֹת אַחַת מִן הַשֵּׁם שֶׁעוֹבֵר בְּלֹא תַעֲשֶׂה? שֶׁנֶּאֱמַר: וְאִבַּדְתֶּם אֶת שְׁמָם לֹא תַעֲשׂוּן כֵּן לַה׳ אֱלֹהֵיכֶם. רַבָּן גַּמְלִיאֵל אוֹמֵר: וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁיִּשְׂרָאֵל נוֹתְצִים לְמִזְבְּחוֹתֵיהֶם חַס וְשָׁלוֹם? אֶלָּא שֶׁלֹּא תַעֲשׂוּ כְּמַעֲשֵׂיהֶם וְיִגְרְמוּ מַעֲשֵׂיכֶם הָרָעִים לְמִקְדַּשׁ אֲבוֹתֵיכֶם שֶׁיֶּחֱרַב.
Whence is it derived that if one knocks down one stone from the sanctuary or from the altar or from the azaroth (the Temple courts) he is in transgression of a negative commandment? From "And you shall raze their altars … (4) "You shall not do thus to the L-rd your G-d." R. Yishmael says: Whence is it derived that if one erases one letter of the Name, he is in transgression of a negative commandment? From "and you shall cause their name to go lost. You shall not do thus to the L-rd your G-d." R. Gamliel says: Would it enter your mind, G-d forbid, that Israel would raze their own altars (that they have to be exhorted against it)? Rather, (the intent of the verse is) that you not do as they do and your sins and evil acts lead to the destruction of the Temple of our fathers.