Chasidut do Wyjścia 20:3

"You must not bend etc and not recognize a face" (Deuteronomy 16:20) because it is written "you shall not have other gods before Me [lit. in front of My face]" (Exodus 20:3) and one can explain it like this: behold, the Blessed Creator is called "face of every thing", since every thing has a piece of divinity that makes it present and gives it vitality, and if, God forbid, a person thinks a extraneous thought, or looks at something evil, then one turns away and distances one's face from it. And the extraneous thoughts and the evil sightings and evil passing thoughts are called "other gods" and this is "you shall not have other gods etc" and this is [also] "you must not recognize faces" that is to say, that you will not sin and not think outside thoughts, so that you won't distance the face and become estranged from yourself. "You shall take no bribe because the bribe blinds the eyes of the wise, etc" (Deuteronomy 16:20), and at a first glance don't our eyes see many and many receivers of bribe, and they are healthy, and strong, and they die closing their eyes? But the issue is that the righteous person who is dedicated to Hashem in truth merits high levels in the eyes of His intellect, that is, the higher Wisdom, and this is "the eyes of Hashem are on the righteous" (Psalms 34:16) that the Holy One of Blessing gives merit to the righteous in the eyes of the Higher Intellect, and this is "you shall not take etc because the bribe blinds the eyes of the wise etc", meaning that the person will not merit in the eyes of His intellect in the Higher Wisdom, "and perverts the words of the righteous" that is, the righteous that speak in their holiness the receiver of bribes perverts them, that is, not just that that person will not merit Higher Wisdom, but also if the righteous want to negate their words and return that person to the good, their words will not help that person, since all their words will appear to that person as perverted.

A great and powerful king once invited one of his loyal servants to accompany him to his treasure ‎chamber where he displayed a store of jewels and other valuable artifacts. The servant was ‎overjoyed at the king having taken him into his confidence by showing him all his valuable ‎treasures. He became proud to be a servant to such a powerful king. Upon reflecting on this ‎however, he suddenly was overcome with trembling when thinking about what a great wrong it ‎would be to disregard even a minor paragraph in the law books the king had issued to his subjects ‎to live by. The psalmist’s words reflect a similar dilemma. How can one at one and the same time ‎be in awe and full of joy? The Talmud B’rachot 30, tries to answer this apparent ‎contradiction by understanding the latter half of the verse as: “when in a place where merriment is ‎the rule, do not forget that it behooves you to be trembling, seeing that you are always in the ‎presence of the Lord.” Abbaye, who, when in an extraordinarily happy frame of mind, was ‎reminded of this by a colleague, responded that as long he was wearing the phylacteries on his ‎head, this served him as a reminder not to forget this injunction.‎

Deuteronomy 5,7. “You shall not have any other ‎deities beside Me.” Regarding the expression: ‎על פני‎, it is ‎important to read Rashi’s comment on these words in ‎Exodus 20,3. He understands these words literally, i.e. “as long as I ‎‎(G’d) exist.” Rashi considers it necessary to explain his own ‎words (based on the Mechilta) by saying that the Jewish ‎people should not say that idolatry is forbidden only for the ‎generation whom G’d addressed at that time. Anyone reading ‎these words of Rashi surely must ask what could possibly ‎have made Rashi think that we could misinterpret this ‎commandment and pervert it in such a fashion? The answer is ‎that when the Israelites heard this commandment from G’d’s own ‎mouth at Mount Sinai, they were (temporarily) in a super ‎terrestrial domain, something that could not be said of future ‎generations, nor of the gentiles of the same generation. This is ‎also why according to halachah, gentiles are not forbidden ‎to also worship some kind of “junior partner” in addition to ‎‎Hashem. [Catholics are not considered idolaters. ‎Ed.] The Torah, according to Rashi based on the ‎‎Mechilta, therefore warns future Jewish generations not to ‎use the same excuse for worshipping “junior partners” of G’d ‎based on this argument. The meaning of the words: ‎על פני‎ in the ‎sense of “as long as I exist,” therefore is that this law is applicable ‎for Jews eternally.‎
The positive part of the verse’s message is that seeing that ‎G’d is eternal, deserving people have access to the Torah on the ‎same plane as had the generation during which the Torah was ‎first revealed at Mount Sinai. The most important step in this ‎direction is to serve G’d exclusively as the only deity. The divine ‎souls of all the Israelites, due to their status, are potentially able ‎to attain the same spiritual plateau that the Israelites at the ‎revelation at Mount Sinai had attained in their time. When ‎‎Rashi said that the meaning of the words ‎על פני‎ is: “as long ‎as I am alive,” he meant that G’d assures us in this verse that ‎what could happen at Mount Sinai, i.e. that He could speak ‎directly to man, basically can happen again provided that we are ‎worthy and worship only Him with all our heart.‎