The Torah commands in Parashat Kedoshim (Vayikra 19:4), “Al Tifnu El Ha’elilim” – “Do not turn toward idols.” This has been explained to mean that one is not allowed to turn his mind toward idolatry, to entertain thoughts about the possible veracity of a pagan belief, Heaven forbid, or to verbalize such sentiments. The reason for this prohibition, as the Sages explain in the Safra, is that entertaining thoughts of, and allowing one’s interest to be drawn toward, idolatry could ultimately result in the actual worship. If a person seriously considers such beliefs, he might be misled and lured, leading to idol worship. Therefore, the Torah forbade paying attention to idolatry, as a safeguard against the worship of idols. The Sefer Ha’hinuch adds a second reason for this prohibition, explaining that we should not be wasting our precious time on meaningless matters such as pagan beliefs. We are here to serve our Creator, and we should not be wasting our time analyzing foreign religious doctrines. The Sages in the Midrash interpreted the verse in this vein, reading “Al Tifnu El Ha’elilim” to mean that we may not turn our heart away from the one, true G-d, but should instead use our limited time on earth in devotion to the service of Hashem, rather than wasting our time contemplating foreign beliefs. This prohibition includes seriously entertaining any ideas that could lead a person to deny any part of Torah. As a general rule, sinful thoughts are not regarded as tantamount to sinful actions. If one thinks about committing a Torah violation, he is not considered to have sinned. However, idolatry marks an important exception to this rule. Even thinking about pagan worship in one’s mind is forbidden, and one who thinks about worshipping a pagan god is considered to have actually done so. This command, of course, applies in all times and in all places. Surprisingly, the Sefer Ha’hinuch writes that one who intentionally violates this prohibition is liable to Malkut. Later writers addressed the question of why one would be liable to Malkut for this violation, as he did not perform a concreate action. Malkut are administered only for sins committed through an action, so how could this prohibition, which is violated in one’s mind, be punishable by Malkut? And if one claims that this is because thinking about idolatry is tantamount to the actual worship, as mentioned, then the violator should be punished with Sekila (execution by stoning), which is the punishment for idol worship, and not Malkut. The writers who addressed this issue suggested three ways in which one can violate this prohibition by performing an action, and thus be liable to Malkut. The Samag (Sefer Misvot Gadol by Rav Moshe of Coucy, France, 1200-1260) writes that one is liable to Makut for violating this prohibition if he joins a group of pilgrims going to worship a pagan god. Since he joins them out of interest in the god, he has violated the prohibition of “Al Tifnu El Ha’elilim,” and he would be thus liable to Malkut, because he transgressed by performing an action. Others give the example of embracing or kissing an idol. If this is the usual manner of worship, then this would violate the capital offense of idol worship, but if not, then the individual is in violation of “Al Tifnu El Ha’elilim” by giving attention and affection to the idol. Since he committed an action, he would be liable to Malkut. Finally, the Maharshal (Rav Shlomo Luria, Poland, 16 th century) gives the example of a person who went over to a covered idol and removed the covering to see it. This constitutes a forbidden action of giving attention to an idol, and the individual would thus be liable to Malkut. If, however, an individual did not perform an action, but merely thought about or contemplated a pagan belief, then although he has transgressed this prohibition, he is not liable to Malkut.