The Torah commands in Parashat Va’et’hanan (Debarim 7:2), “Lo Tehanem,” which the Sages interpreted to mean that we may not give idolaters “Hen” (“favor”). That is to say, it is forbidden to compliment or praise an idolater, such as by speaking about his impressive appearance or talents. The reason for this command, as the Sefer Ha’hinuch explains, is because expressing admiration for idol worshippers can easily lead to idol worship. Once a person speaks highly of idolaters, and regards them as praiseworthy, he might end up following their example and embracing their pagan beliefs and practices. As part of the effort to distance ourselves from idolatry, the Torah commanded us to refrain from praising and giving compliments to idol worshippers. This command also forbids giving idolaters gifts. This prohibition only to idol worshippers. There is no prohibition against praising or giving gifts to other gentiles, who do not worship idols, as long as they accept the seven Noachide laws. To the contrary, we are to support and encourage such gentiles. There is considerable discussion concerning the status of Moslems with respect to this prohibition. As they believe in one G-d who created and governs the universe, it is likely that they are not included in this prohibition. The Sefer Ha’hinuch writes that it is permissible to give praise to an idol worshipper if the intent is to bring praise to a Jew. The commentators give the example of the Philistine general Golyat, whom the Tanach praises for his exceptional strength and military might. This praise is allowed because it introduced the story of David’s victory over Golyat, and was thus expressed in order to highlight David’s remarkable achievement. One who expresses praise for an idolater has violated this command. He is not liable to Malkut, as this prohibition is transgressed without an action, but the violator will nevertheless be severely punished, as his words of praise could lead to idol worship. The Gemara also brings additional interpretations of the command “Lo Tehanem,” explaining that it forbids giving an idolater a “Matenat Hinam” (free gift), and granting him “Haniya Be’karka” – a portion of the Land of Israel. Rabbenu Bahya (Spain, 1255-1340) notes that these three readings of the word “Tehanem” are based on different Nekudot (vowels). Meaning, by adding different Nekudot to the letters of this word, we arrive at different readings. Rabbenu Bahya writes that this is why the Torah scroll is not written with Nekudot, and if Nekudot are added, then the scroll is invalid. Adding Nekudot has the effect of limiting a word to a single meaning, and the words of the Torah are specifically meant to be understood in different ways and on different levels. The different implications of “Lo Tehanem” exemplify the reason why Nekudot do not appear in the Torah scroll – in order to allow for the various meanings intended by the text.