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Since they were not totally eradicated, they still exist today, perhaps with other names. The commandments to eradicate them still is in force.

Rabbi Ezriel, my question has been what is your position on how the practice of this commandment could be eternally binding as opposed to binding on particular place/time/society/culture. So I especially thank you for your last response which directly answers my question.

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If you would check a listing of the 613 commandments, you will see that there are 3 commandments regarding this

Yes, I know it is counted among the taryag. As you know, our Rabbis argue on one another regarding whether or not the practice of some taryag could - or would - change in the future. Numerous positions are brought to describe how the application of this or that commandment would change or not change, especially after moshiach and the resurrection of the dead. According to some authorities, even animal sacrifice might not be practiced in the third temple. This has no bearing on the eternity of the Torah, but on the practice of certain mitzvot.

I have follow-up questions on your position, if I may.
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they were not totally eradicated

1. Is it your position that the commandment is to eradicate specific societies/cultures? Or to eradicate specific genetic blood lines?

2. If the FORMER (ie, to eradicate a specific society/culture), then what is your basis for so confidently saying they still exist today? And is it your position that these societies/cultures will exist even after moshiach?

3. If no (ie, they will not exist after moshiach), then how would this commandment to eradicate them still apply in practice after moshiach?

4. If yes (ie, they will exist after moshiach), then is your position that such irrevocably evil societies/cultures will never be completely eradicated - that the messianic era will include the continuation of these irrevocably evil societies/cultures?

5. Also, (if they will exist after moshiach), then how do you reconcile the continued existence of such evil societies/cultures with "in that day HaShem will be one and His name shall be one" (Zechariah 14 : 9)?

6. If the LATTER (ie, to eradicate a specific blood line), then how does your position reconcile with the concept that man is to be killed in his own sin only?



Two side issues.
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other examples you cite are not considered to be mitzvos

My understanding is that the Hebrew word, mitzvah, is defined as commandment. While not every Torah commandment is included in the 613, they are all rightly called mitzvot. How do you understand this?
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I should also have added the internet to the list of modern idolotrous practices.

I appreciate your participation, yet would you please explain how your position reconciles with your participation on the Internet?