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לא יהיה לך THERE SHALL NOT BE UNTO THEE [OTHER GODS] — Why is this said? Does not the preceding verse state: I — and no other — shall be thy God? But since it states immediately after this, “Thou shalt not make unto thee [any graven image etc.]” I might say that I have only a prohibition that one may not make such gods; whence could I know that one may not retain an idol that has already been made? Perhaps there is no such law! Therefore it states here: “there shall not be unto thee” (thou shalt not have other gods) (Mekhilta d'Rabbi Yishmael 20:3:1.)

THOU SHALT HAVE NO OTHER GODS BEFORE MY FACE. Rashi wrote: “Thou shalt have no other gods. Why is this said?²⁷⁰Since it says, I am the Eternal thy God, etc., it already means, “I, am not another.” Why then does He state again, Thou shalt not have other gods before Me? It is because it says, Thou shalt not make unto thee a graven image.²⁷⁵Verse 4. From this I would only know that it is forbidden to make an idol. Whence do I know that one may not keep an idol that has already been made? Scripture therefore says, Thou shalt have no other gods.” This is indeed a Beraitha²⁷⁶See Seder Bo, Note 209. taught in the Mechilta.²⁷⁷Mechilta on the verse here. But if this is so, this verse would constitute a negative commandment in itself, being a prohibition against a person who retains an idol on his premises. [The violation thereof] does not make one liable to the death-penalty by the court. So [the question arises]: Why did He state the prohibition against keeping an idol, which makes one liable to whipping, before [He stated] the prohibition against bowing down to idols or worshipping them,²⁷⁸In Verse 5. which makes one liable to extinction [if done intentionally but with no witnesses present], or death by the court [if there were witnesses]?
In my opinion, the final decision of the Law is not in accordance with this Beraitha,²⁷⁶See Seder Bo, Note 209. for it represents the opinion of a single Sage [against the opinion of the majority]. Thus we find it taught in the Sifra:²⁷⁹Sifra, beginning of Seder Kedoshim (Leviticus, Chapter 19). On “Sifra,” See above, Note 52. “Nor make ye to yourselves molten gods.²⁸⁰Leviticus 19:4. I might think that others may make it for you. Scripture therefore says, Nor… to yourselves. From this I know only that [others may not make it] for you, but I might think that you may make it for others. Scripture therefore says, Nor make ye: not for you by others, and not by you for others. It is from here that the Rabbis have derived the principle that he who makes an idol for himself, transgresses two negative commandments: Nor make ye, and Nor… to yourselves. Rabbi Yosei says, ‘He transgresses three negative commandments: Nor make ye, Nor… to yourselves, and also Thou shalt have no other gods.’” Thus you see that Rabbi Yosei’s opinion is that of one against a majority, for it is he who says that the verse Thou shalt have no other gods constitutes a prohibition against retaining an idol [in one’s house]. However, according to the opinion of the first Sage, [which is that of the majority of the Rabbis], it is not so.
The correct interpretation even according to the literal meaning of Scripture is that the usage of the language of the verse here is similar to the expressions: and the Eternal shall be my G-d;²⁸¹Genesis 28:21. to be your G-d.²⁸²Leviticus 11:45. The verse here thus states that excepting the Eternal only, we are not to have others as gods, neither from all the angels above nor from all the host of heaven who are called elohim. This is something like that which is said, he that sacrificeth ‘la’elohim’ (unto the gods) save unto the Eternal only, shall be utterly destroyed.²⁸³Further, 22:19. It is thus a prohibition against believing in any of these beings, accepting them as gods, or saying to them, “thou art my god.”²⁸⁴See Psalms 140:7 and Sanhedrin 60b. This is also the opinion of Onkelos, who translated: “[thou shalt have no] other gods excepting Me.”²⁸⁵Ramban’s intent is evidently as follows: Since Onkelos always translated elohim acheirim as ta’avath am’maya (the deceptions of the nations) — see e.g., further, 23:13 — and here he translated, ela acharan (other gods), it shows that he referred to the angels of above, etc.
Know that wherever Scripture says elohim acheirim, the meaning is “others besides the Glorious Name.” It uses this expression with reference to accepting G-d or worshipping Him, thus saying: “Do not accept them upon yourselves as G-d, with the exception only of the Eternal.” But when Scripture speaks of making idols, it will never say acheirim (others) — [“other gods”] — Heaven forbid!²⁸⁶“When speaking of accepting or worshipping G-d, Scripture could say, ‘Do not accept or worship any other god besides the Eternal.’ But when Scripture warns against making an idol, how could it say [that we are] not to make ‘other gods’ when it is G-d Who has made everything and Who was not made!” (Tur.) Instead it says, Nor make to yourselves molten gods;²⁸⁰Leviticus 19:4. Molten gods do not make unto thee.²⁸⁷Further, 34:17. They are called [gods] because they were made with the intent of serving their makers as gods, but in reference to them, Scripture says, For they were no gods, but the works of men’s hands, wood and stone; therefore they have destroyed them.²⁸⁸Isaiah 37:19.
Thus in the second commandment, He admonished us firstly that we should not accept upon ourselves a master from among all gods excepting the Eternal. He then said that we should not make a graven image or any manner of likeness, [and we are not] to bow down to them or worship them in any manner whatsoever. It is for this reason that He said, Thou shalt not bow down unto them,²⁸⁹Verse 5. The intent of Ramban’s words is as follows: According to his own interpretation that this entire second commandment is directed against worshipping idols, we can understand why it says here in Verse 5, Thou shalt not bow down ‘to them’ and it does not say ‘other gods,’ because the purport of that verse is to be understood in connection with the preceding verse: “do not make a graven image, etc., to bow down ‘unto them.’” But according to Rashi, who interpreted Thou shalt have no other gods (Verse 3) as being a prohibition against keeping an idol, and Thou shalt not make unto thee, etc., (Verse 4) as being a prohibition against making idols, Verse 5 should have said, “Thou shalt not bow down ‘to other gods,’” since the subject of worshipping the idols as gods is here mentioned for the first time. since it is connected with the making [of idols — mentioned in the preceding verse] — which He prohibited the people from bowing down to them. Thus all [of the first three verses in this second commandment] constitute prohibitions against worshipping idols, and their violations all entail death by the court. This verse, [i.e., Thou shalt not make unto thee a graven image, etc. (Verse 4)], is thus not a prohibition against making idols which one does not worship oneself, [as Rashi would have it]. Further on [in Verse 20], He indeed warns against this, as it is said, gods of silver, or gods of gold, ye shall not make unto thee. Similarly, Thou shalt not make unto thee molten gods,²⁸⁷Further, 34:17. Ye shall not make unto thee idols.²⁹⁰Leviticus 26:1.

לא יהיה לך אלוהים, even though you accepted My Kingdom, you must not at the same time also attribute divine qualities to any other servant of Mine. A violation of this commandment is cited in Kings II 17,33 (the subject being the Samarians, a people transplanted by the king of Assyria from Babylon, Chamass, etc., to where the ten tribes of the Northern Kingdom had lived before being exiled by the Assyrians under Tiglat Pilesser. These people are reported as “worshipping the G’d of Israel (as they now were within what they considered to be His domain.) But at the same time they also worshipped other deities. The priest sent by the king of Assyria to teach these Samarians the Jewish religion considered their worshipping the G’d of Israel as quite useless. He told them that unless they worshipped the G’d of Israel exclusively they would likely continue to suffer the incursions of lions, etc.

לא יהיה לך אלוקים אחרים על פני, "Do not have any other gods before Me." Having first commanded us to demonstrate faith in G'd, something which is basically a matter of the heart, G'd adds that it is also important to divest oneself of idolatrous thoughts, even if one does not verbalise them. G'd added the word לך to include the command that one must not even think such thoughts to oneself. We find that such thoughts are culpable (Kidushin 39) based on Ezekiel 14,4-5: "who will bring up his idols to his heart. Thus I will hold the House of Israel to account for their thoughts, etc." We have a tradition that one cannot impose capital punishment on a person unless the warning of such a penalty is spelled out in the Torah. Our verse is the source for this penalty (compare Zevachim 106).

'לא יהיה לך וגו, for I alone took you out of Egypt.

לא יהיה לך אלוקים אחרים, “You must not have any other kind of divinity.” Rashi understands this as not maintaining (יהיה referring to something already in existence) any idolatrous image, seeing that there is a separate commandment following immediately afterwards that prohibits the construction of such images. This latter commandment would by itself have been insufficient, as it would have left open the option of preserving or even worshipping existing idols. Concerning this interpretation, Nachmanides writes that if that were so, G’d’s words: לא יהיה לך, while a prohibition, would not have indicated that violating this prohibition carries the death penalty. Furthermore, why would the Torah first tell us about the lesser sin of not destroying an existing idol rather than inform us of the worse sin of constructing a new idol ourselves? Seeing that the Torah spelled out the death penalty in this world [if tried and convicted by a tribunal. Ed.] and in the world to come [if it was impossible to convict legally or carry out the sentence. Ed.] for worshiping idols, we would have thought that maintaining idols was a minor offense. Whereas there is indeed a view expressed in the Mechilta that the maintaining, i.e. not destroying an existing idol is “only” a warning by the Torah, but not an indictable offense, this is the view of a lone sage, and we do not rule in accordance with that view. According to the plain meaning of the text, the פשט, we need to understand the verses as follows: the meaning of the word אלוהים here is similar to והיה לך לאלוהים or to להיות לך לאלוהים, (Genesis 17,7, for instance) where the meaning is that we must not consider any of the celestial forces which have been imbued with some power by G’d as sharing power with G’d, or even as intermediaries. The fact that these forces are called by the name אלוהים on occasion, as for instance vis a vis Pharaoh (compare Exodus 7,1) is not a factor in our relationship to Hashem. If we were to allow such celestial bodies, or the like to substitute or to rank alongside G’d, it would not only dilute, but eventually ruin, our belief in G’d the sole and unique Creator. We must never address such celestial forces as אלי אתה, ”you are a celestial force in my eyes.” Ibn Ezra explains these verses as not viewing anything in nature as a junior partner to the Creator. This warning was necessary as there were theologians or philosophers who, while recognizing the supremacy of Hashem did not recognize His being absolutely exclusive as such. [If there really were such a thing as אלוהים אחרים, “other deities” (plural, as suggested by the plural ending in the word אלוהים), the Torah should have written לא יהיו לך, in the plural, not לא יהיה לך in the singular, i.e. reminding the reader that the idea of other gods is a non-starter. Ed.]

לא יהיה לך אלוהים אחרים על פני, “You are not to have any other deities in My presence.” We are not to accept any of G’d’s agents, forces, known as Elohim as deities for ourselves, nor any of the horoscopes as guiding our fates. The word אחרים “others,” [which might suggest that there are such. Ed.] is explained in Sifri Eikev section 43 as justified by the fact that they are “different, false” to those who serve them.
Another explanation of the meaning of the word אחרים: the deities whom people serve differ from day to day or from year to year. One day they worship gold, another day they worship silver, a third day they worship wood. The principal reason they are called אחרים is that they derive whatever power they are presumed to possess from אחרים, from “other” sources, they have absolutely no power of their own. This is spelled out in Exodus 34,14, לא תשתחוה לאל אחר, “do not worship a deity which derives its power from another (alien) source!” You are to bow down, i.e. worship only the true source of power, the G’d of Israel who does not derive His power from an external source. This is also the way our sages (Shir Hashirim Rabbah 1,45) interpret Isaiah 44,6 ומבלעדי אין אלו-הים, “there is no god that exists independently of Me.”

Once it has been made, how. . . This refers to an idol that neither he made, nor did others make it for him. It was already made, and he either found it or bought it. How would we know that he may not keep it in his possession? The Torah therefore says: “You must not have” — in every case. (Re”m)

V. 3. לא יהיה לך ist die erste Konsequenz aus dem Fundamentalsatz אנכי, und zwar eine negative. Wie V. 5 noch ausdrücklich motiviert wird, schließt die Anerkennung Gottes die Vergötterung eines jeden andern Wesens aus. Ist Gott Gott, so ist alles, alles andere außer ihm Nichtgott, ist alles, alles andere außer ihm nur sein Geschöpf und Diener, hängt mit jeder Faser seines Daseins, mit jedem Funken seiner Kraft, mit seiner leisesten und größten Wirkung nur von seinem alleinigen, einzig freien allmächtigen Willen ab. Es gibt vor seinem Angesichte — und dieses Angesicht umfasst das ganze Weltall in allen Räumen und alle Weltentwickelungen in allen Zeiten und unser ganzes Seelenleben in allen Regungen — keinen Gott, und nicht die leiseste Vorstellung von der Möglichkeit des Daseins eines solchen andern Gottes soll in unsern Gedanken eine Stätte haben. Es ist damit שתוף, jene Verirrung negiert, die, ohne Gott zu verleugnen, glaubt, Ihm noch ein anderes in Gott- Wesenheit zur Seite stellen zu dürfen und vergisst, dass, Gott noch einen andern Gott zur Seite stellen, den Begriff Gott überhaupt aufheben heißt (Siehe סמ׳׳ג לאוין א׳).

לא יהיה לך, “You must not retain for yourselves;” do not say that you will serve Me as well as other deities. Seeing that only I took you out of Egypt without the assistance of any other powers, it is clear that no other deity deserves your respect. Besides, they are useless even if they had attempted to help you.

אלהים אחרים OTHER GODS — which are not gods, but others have made them gods over themselves. It would not be correct to explain this to mean “gods other than Me”, for it would be blasphemy of the Most High God to term them gods together with Him (cf. Mekhilta d'Rabbi Yishmael 20:3:1). Another explanation of אלהים אחרים : they are so called because they are other (i. e. strange) to those who worship them; these cry to them but they do not answer them, and it is just as though it (the god) is another (a stranger) to him (to the worshipper), one who has never known him at all (Mekhilta d'Rabbi Yishmael 20:3:1).

AL PANAI’ (BEFORE MY FACE). This is similar in meaning to these expressions: Surely ‘al panecha’ (to Thy face) he will blaspheme Thee;²⁹¹Job 1:11. Now therefore be pleased to look upon me; for surely I shall not lie ‘al p’neichem’ (to your face).²⁹²Ibid., 6:28. He thus admonishes here: “Do not make unto yourselves other gods, for they are before My face, as I look and gaze at all times and in all places at those who make them.” A thing which is done in the face of a person when he is aware thereof is called al panav (before his face). Thus: So the present passed over ‘al panav’ (before him).²⁹³Genesis 32:22. So also: And Nadab and Abihu died… and Eleazar and Ithamar ministered in the priest’s office ‘al p’nei’ (in the presence of) Aaron their father,²⁹⁴Numbers 3:4. meaning that Aaron their father saw it and was aware thereof. In the Book of Chronicles it is written: And Nadab and Abihu died ‘liphnei’ (before) their father, and had no children.²⁹⁵I Chronicles 24:2. Since in the above verse (Numbers 3:4), it says that Nadab and Abihu died before the Eternal, Ramban therefore also quotes the verse from Chronicles, where it is stated that they died before their father. Hence the significance of the statement that he saw the remaining two sons performing the Divine Service in his presence. Thus the purport of the verse here is: “Do not make other gods unto yourselves, for I am present with you always and see you in private and in public.”
By way of the Truth, [the mystic lore of the Cabala], you will understand the secret of panim (face) from that which we have written²⁹⁶Above, 19:20. that Scripture warned concerning the Revelation:²⁹⁷See above, Note 17. ‘Panim b’phanim’ (face to face) did the Eternal speak with you.²⁹⁸Deuteronomy 5:4. And you will know the secret of the word acheirim (others), and then the entire verse will come [to light] in its plain meaning and purport. And so did Onkelos say it.²⁹⁹Onkelos translated al panai as bar mini (outside of Me). Thus the sense of the verse is as follows: “Do not worship elohim acheirim, since they were all created, excepting G-d, Who is eternal and has not been created by any being.” See also Note 285 above. It is this which is said, Ye shall not make with Me.³⁰⁰Verse 20. And as Rashi explains it: “Do not make any likeness of My ministers that serve Me.” “For I the Eternal thy G-d am a jealous G-d,³⁰¹Verse 5. i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am E-il,³⁰²Ramban now continues to explain the two Hebrew words in the above Verse: E-il kana (a jealous G-d). the Mighty One,³⁰³See Ramban on Genesis 17:1 (Vol. I, pp. 214-215). Who has the power in My hand;³⁰⁴See ibid., 31:29. and I am, furthermore, kana, avenging from the one who gives My glory to another and My praise to graven images.”³⁰⁵See Isaiah 42:8.
Now in no place in Scripture is an expression of ‘jealousy’ found in reference to the Glorious Name except in the matter of idol-worship. Thus the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim³⁰⁶Guide of the Perplexed, I, 36. that in the entire Torah and in all the books of the Prophets, you will not find the term burning anger, wrath, or jealousy [applied to G-d] except in reference to idolatry. But of the holy ones of the Supreme One it is written: And the anger of the Eternal was kindled against Moses;³⁰⁷Exodus 4:14. And the anger of the Eternal was kindled against them [i.e., Aaron and Miriam] and He departed!³⁰⁸Numbers 12:9. And it is further written, My wrath is kindled against thee [i.e., Eliphaz the Temanite] and against thy two friends, for ye have not spoken of Me the thing that is right, as My servant Job has.³⁰⁹Job 42:7. However, as far as the term ‘jealousy’ is concerned, [Rambam] is correct [in maintaining that it is not applied to G-d except in reference to idolatry]. And so did the Rabbis say in the Mechilta:³¹⁰Mechilta on Verse 5 here. “I zealously exact punishment for idolatry, but in other matters, I am gracious and merciful.”
In my opinion, jealousy is mentioned only with reference to idolatry in Israel. The reason for the jealousy is that Israel is the treasured possession of the Glorious Name, which He has separated to Himself, as I have explained above.³¹¹Above, 19:4. Now if His people, His servants, turn to other gods, G-d is ‘jealous’ of them even as a man is jealous of his wife when she goes to other men, and of a servant who makes another master for himself. But Scripture uses no such term of jealousy with reference to other peoples to whom He has allotted the hosts of heaven.³¹²See Deuteronomy 4:19.
At this point, I make mention of what Scripture teaches concerning idolatry. There were three kinds of idol-worship. The first [group of idol-worshippers] began to worship the angels, who are the Separate Intelligences,³¹³“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. because it is known that some of them have rulership over the peoples, something like it is written, the prince of the kingdom of Greece,³¹⁴Daniel 10:20. the prince of the kingdom of Persia.³¹⁵Ibid., Verse 13. They thought that [these angels] have power over them to do good or to do evil, and so each people began to worship the prince appointed over them, as the first [peoples] knew how to identify them. Now these are referred to in the Torah and in all the Writings as other gods, the gods of the peoples,³¹⁶Deuteronomy 6:14. for angels are called elohim, as it is said, He is G-d of gods;³¹⁷Ibid., 10:17. Bow down to Him, all ye gods;³¹⁸Psalms 97:7. For the Eternal is greater than all gods.³¹⁹Above, 18:11. They worshipped the angels even though they admitted that supreme strength and infinite power belonged only to G-d the Most High. Thus did the Rabbis say,³²⁰Menachoth 110a. [with reference to the peoples of the world], that they call G-d the Most High “G-d of gods.” Regarding this kind of idol-worship, Scripture has said, He that sacrificeth ‘la’elohim’ (to the gods) shall be utterly destroyed.³²¹Further, 22:19. It thus mentioned them by the name with which they were known.
The second kind of idolatry appeared when people began worshipping the visible hosts of heaven, some worshipping the sun or the moon, and others worshipping one of the constellations. Each of the nations knew the power of the constellation according to the dominion thereof in their land,³²²See Job 38:33. and they thought that by worshipping them, the constellation would be strengthened and it would help them, something like it is written, or the sun, or the moon, or any of the host of heaven, etc.³²³Deuteronomy 17:3. And it is further written, And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and to whom they have bowed,³²⁴Jeremiah 8:2. and as it is said in the Torah with reference to the prohibition of idolatry: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them and serve them, which the Eternal thy G-d hath allotted unto all the peoples under the whole heaven.³¹²See Deuteronomy 4:19. That is to say, because G-d allotted them to all the peoples and gave each people a star or constellation, you should not let yourself be allured to worshipping them. Now these are the people who began making the many forms of graven images, Asheirim and the sun-images.³²⁵Isaiah 27:9. They would make the forms of the constellations in the hours of their strength according to their rank, and in the opinion of the people, it bestowed power and success upon them. It appears likely to me that this [form of idolatry] began in the Generation of the Dispersion,³²⁶See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” when G-d scattered the nations to various countries and the stars and the constellations began holding sway over them according to their divisions. The builders of the Tower had declared their intention to make themselves a name³²⁷Genesis 11:4. and not be scattered, as I have hinted in its place.³²⁶See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” Now all these groups had false prophets who foretold them future events and informed them through the arts of sorcery and divination some of the things that were to come upon them. The constellations also have lords who abide in the atmosphere as the angels do in the heavens, and know the things that are to come.
Closely related to this kind of idolatry was the worship of human beings. When people of a country saw that a certain individual — such as Nebuchadnezzar — had great power and that his star was very much in the ascendancy, they thought that by accepting his worship upon themselves and directing their thought towards him, their star would also ascend together with his. He would also think that by their attaching their thoughts to him, his success would be augmented on account of the power of their souls directed towards him. This was the opinion of Pharaoh, who, according to the words of our Rabbis, [looked upon himself as a god],³²⁸Shemoth Rabbah 9:7. and of Sennacherib, concerning whose ideas Scripture says, I will ascend above the heights of the clouds; I will be like the Most High,³²⁹Isaiah 14:14. It is to be noted though that this prophecy was said with reference to the king of Babylon (ibid., Verses 4, and 22). Accordingly, it is difficult to understand why Ramban here mentions Sennacherib who was king of Assyria, and not Nebuchadnezzar, king of Babylon. See however, in Sefer Hage’ulah (Kithvei Haramban I, p. 274) where Ramban writes that Scripture sometimes “interchanges from the name of the king of Babylon to the king of Assyria” and he quotes various verses to prove it. In this sense it may be understood here that Ramban mentioned “Sennacherib” when his intent was really to the king of Babylon. and of Hiram³³⁰Ezekiel 28:2. and his companions³³¹Such as Nimrod. See Chullin 89a. who made themselves gods. They were wicked, but they were not absolute fools.
The third kind of idolatry appeared afterwards when people began worshipping the demons which are spirits, as I will explain with G-d’s help.³³²In Seder Acharei Moth (Leviticus 17:6). Some of them too are appointed over the peoples to be masters in their lands and to harm their beleagured ones and those who have stumbled, as is known of their activity through the art of necromancy, as well as through the words of our Rabbis.³³³Berachoth 6a. See my Hebrew commentary, p. 393. It is with reference to this [third kind of idolatry] that Scripture says, They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not.³³⁴Deuteronomy 32:17. Scripture ridicules them, [i.e., the Israelites], saying they sacrifice also to the demons who are no gods at all. That is to say, they are not like the angels who are called eloha. Instead, they are gods that they knew not, meaning that they found in them no trace of might or power of rulership. Furthermore, they are new to them, having learned only lately to worship them from the Egyptian sorcerers, and even their wicked forefathers such as Terach and Nimrod³³⁵Genesis 10:9. See Ramban there (Vol. I, p. 147). did not dread them at all. Of this [kind of idolatry] Scripture warns, And they shall no more sacrifice their sacrifices unto the demons, after whom they go astray.³³⁶Leviticus 17:7.
Thus in this second commandment, the Torah prohibited all [kinds of] worship, save unto the Eternal only.³³⁷Further, 22:19. It is for this reason that He first admonished, Thou shalt have no other gods ‘al panai’ (before My face), which is a reference to the first kind of idolatry, namely, the worship of the angels. This is the intent of al panai, whose secret I have alluded to. Then He further admonished against graven images and any manner of likeness of any thing that is in heaven above,³³⁸Verse 4. which also alludes to mental images of spiritual phenomena, something like it is written, It stood still, but I could not discern the appearance thereof; a form was before mine eyes.³³⁹Job 4:16. And so have the Rabbis said:³⁴⁰Rosh Hashanah 24b. “That is in heaven. This includes the sun, moon, stars, and constellations. Above. This includes the ministering angels.” Of them, too, [the worshippers] would make figures representing the Separate Intelligences³¹³“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. which are the souls of the constellations, as happened in the case of the [golden calf], as I am prepared to explain there with the help of G-d.³⁴¹Further, 32:1.

על פני. It is intolerable to honour the servant in the presence of the Master. If that is so with masters and servants that are mortal, how much more so is it true of Eternal G’d and His underlings.

אלוהים אחרים, “other deities.” We must not admit that there are such other deities, even if we refuse to pay any tribute to these supposed deities. It is noteworthy that when the Torah forbids the making of such symbols, such images of other supposed deities, it does not dignify them with the title “other gods, or other deities,” but simply tells us not to make אלוהי מסכה, (Exodus 34,17). There is a subtle difference, in that the making for commercial purposes of a symbol to serve others, when such a symbol is known to be serving others as a deity or symbol of such. When making a symbol of one’s own deity the Torah wants it understood, in addition to the examples mentioned in our verse, that even a symbol of our true faith is totally forbidden to be made. If the Torah had not forbidden to make something אחר, something else, something that is not divine, as a symbol of one’s faith, this would be equivalent to admitting that such a notion would be credible, though foolish. The very idea of עושה אלוהים is laughable, as only The Creator could imbue anything created with divine power if He wanted to, not any creature.

As long as I exist. . . It is commonly asked: Rashi in Devarim 5:7 explains על פני as follows: “Wherever I am, i.e., the entire world. An alternate explanation: As long as I exist.” [Why does Rashi here omit the first explanation?] The answer is: There, Rashi is addressing a different difficulty. It is written there (Devarim 4:25), “When you have been in the Land for a long time. . . and make a statue,” implying that the prohibition on idolatry applies only to the Land [of Yisrael]. Yet there, the Ten Commandments are preceded by: “It was not with our fathers that Hashem made this covenant [against idolatry], but with us” (ibid 5:3). This implies that the prohibition of idolatry applies to the person, and it must be observed [not only in the Eretz Yisrael] in all places. Therefore these two verses seemingly contradict each other. In light of this, Rashi in Devarim first explains על פני as, “Wherever I am,” [thus teaching that the prohibition against idolatry applies in all places]. This is in order to resolve the contradiction. But if so, why is it written, “When you have been in the Land”? [The answer is:] Because the [former] people of the Land were more steeped in idolatry than the other nations. Therefore the verse singles out “the Land” because the B’nei Yisrael needed a stronger warning pertaining to the idolatry in the Land.

The word לך also implies that whereas idolatry practiced by Gentiles is reprehensible, it is not nearly as reprehensible as idolatry by a Jew. When a Gentile serves idols this does not make such an idol into a deity. The object of the Gentile's worship remains unaffected. If a Jew were to turn to idols, however, this would have far greater effect because of the Jew's standing with G'd. It would confer deity status on such an idol, at least in the eyes of the Gentiles.

Der Ausdruck על פני־ kommt übrigens, wie wir bereits (Bereschit 16, 12) bemerkt, von einem der Wahrnehmung des andern missliebigen Vorhandensein oder Geschehen vor. Und auch hier dürfte damit das Raumgeben dem Dasein eines andern Gottes als eine Verletzung der Gott schuldigen Wahrheit bezeichnet sein.

אלהים אחרים, “other deities,” This translation is incorrect. The correct translation is: “deities worshipped by others.” If they are so useless why do they have the title: “deity?” According to Rabbi Yossi in the Mechilta chapter 6 on this verse, (a dissenting voice there) explains the need for G-d to say: לא יהיה לכם אלוהים אחרים, as follows: He said it so that the gentiles would not have a pretext to say that if these “deities” had been called by their individual names in the Torah, instead of simply “non gods,” this would be proof that G-d had had need of them for some purpose at some time. There had indeed been a time when man had referred to such “deities” by the same title as G-d; this happened during the generation of Enosh, a grandson of Adam, when the Torah in Genesis 4,26, reported: 'אז הוחל לקרא בשם ה, “at that time some people called (other forces) by the name that had been reserved until then for G-d.” When that happened, one third of the earth’s landmass was flooded by the oceans rising. [a minideluge as a warning to mankind. Ed.]

על פני BEFORE ME — i. e. so long as I exist; and these apparently superfluous words are added in order that you may not say that no one received any command against idolatry except that generation which went forth from Egypt (Mekhilta d'Rabbi Yishmael 20:3:2).

על פני, “in My presence.” We find a similar use of the expression על פני when Eleazar and Ittamar are appointed as priests in the presence of their father Aaron (Numbers 3,4). Here too, the meaning is the same as if the Torah had written לפני, “before Me.” This expression is used in all instances when we are reminded that there is nothing that is hidden from the Lord, and though He is not manifest, nothing does not occur in His presence. The reason why the Torah does not warn against prostrating oneself to idols here, is that it had already included this in verse five which is a conceptual continuation of not making idols mentioned in verse four.

The word יהיה implies that an Israelite having idolatrous thoughts would invent such a deity.

אחרים, according to Rabbi Eliezer, in the same paragraph of the Mechilta, the expression elohim acheyrim means that they coined new names for new deities constantly, i.e. when one proved impotent, they exchanged it for another. If a deity made of gold had proved worthless they substituted one made of silver. He derives this from when Moses said in Deuteronomy 32,17: חדשים מקרוב באו, “new ones, which had come into existence only lately.”

According to Jeremiah 2,19 "that your evil will discipline you," it is the idol you have created which will become the instrument of your punishment.

לא יהיה לך אלוהים אחרים, “you will have no authority over you other than Mine.”

As soon as a Jew makes an additional deity for himself he automatically cannot relate to G'd as the only G'd anymore. This is so even if he has no intention of serving the deity he has made. The Torah speaks of לא יהיה in the singular while concluding the sentence in the plural, i.e. אלהים אחרים, other deities (pl). The meaning is: "there will no longer be a single deity as soon as you have additional deities." Another meaning of this combination of singular and plural is simply that once a person adopts an additional deity this is bound to lead to a variety of other deities he is apt to worship. Sanhedrin 102 illustrates that the Israelites used to worship a large variety of deities proving the point we have just made.

על פני, “in My place;” we find a similar use of this expression in Deuteronomy 21,16: על פני בן השנואה, where the Torah forbids to treat the firstborn son of a beloved wife, that has been born later than the firstborn son of a less beloved wife, preferentially. In other words, as long as the firstborn son of the less beloved wife is alive, his claim to be treated as the firstborn of the father cannot be overruled. We also have this expression when after the death of the two oldest sons of Aaron, Nadav and Avihu, his sons Elazar and Ittamar were appointed as priests in their stead. An alternate explanation: “If you were to accept any of these deities as your gods this would be against My express wishes and would arouse My anger against you.” An example of a similar construction would be: חמס ושוד ישמע על פני, “before Me constantly are grief and wounds.” Or: ,אם לא אל פניך יברכך, “if not he will curse you to your face.” (Job 2,5)

על פני, before Me. We can understand this expression in connection with what Maimonides writes in chapter nine of his Hilchot Yessodey Hatorah that a prophet established credibility as a true prophet if, when he asks the people to disregard one of G'd's commandments on a temporary basis only, that commandment is not one involving idolatry. Anyone tampering with any law involving idolatry automatically disqualifies himself as a prophet. The word על פני means "at any time." Inasmuch as G'd is eternal there would be absolutely no time frame during which the prohibition of idolatry could be suspended.

Another meaning is that G'd is angry at those who idolise anyone else. Some people would have argued that inasmuch as serving one of G'd's agents such as the sun should not anger G'd seeing the worshiper is well aware that the sun is only His agent, the Torah wants to correct that impression. G'd spells this out even more clearly at the end of verse seven where He refers to His jealous nature.

The words are also a warning for the people not to give in to the natural desire to see their G'd. Since G'd is invisible, they are not to substitute some image to symbolise the invisible G'd.

Another meaning is the warning that Israel would forfeit their image amongst the nations as being G'd's people bearing the name of the Lord (compare Deut. 28,10 "all the nations on earth will see that the name of the Lord is proclaimed over you").