ירמיהו, פרק י״ז, פסוק ב׳

The deep, emotional bond between the people and their idolatry reveals a tragedy of misplaced devotion. Their betrayal of God was not a passing phase or a superficial mistake, but a practice firmly planted in their hearts.

The primary approach among commentators highlights a striking emotional comparison regarding this devotion. With the same intense longing, joy, and frequency that a parent remembers a beloved child, the people yearned for their altars and idols. However, other perspectives suggest this connection was far more active and dark. Some explain that this memory actually refers to the physical acts of burning incense or the horrific practice of sacrificing children in the fire [רד״ק]. Another view suggests that the people deliberately gave their altars special names, ensuring that their future children would remember these idolatrous practices and never abandon them [אהבת יהונתן].

This devotion was physically rooted in the landscape through sacred trees. Typically, these were trees specifically planted or dedicated for idol worship [מצודת ציון, ביאור שטיינזלץ]. Alternatively, some connect these trees to practices of fortune-telling and witchcraft, where worshippers used them to gather spirits in hopes of drawing down both spiritual power and material wealth [אהבת יהונתן].

The altars themselves were strategically positioned near fresh, moist trees [מצודת ציון]. Commentators agree that the altars were not built on top of the trees, but rather directly next to them. This proximity allowed the people to offer sacrifices to the idol stationed beneath the branches, or even to worship the tree itself [רד״ק, מצודת דוד].

The obsession with visibility extended to the broader geography, as this worship also took place on towering hills. By placing their idols and altars on such elevated peaks, the worshippers ensured their false gods remained constantly in their line of sight, believing this prominent placement would attract further abundance and prosperity [אהבת יהונתן].