חסידות אויף דברים 5:7

And this is what Israel said: "This day we have seen that God speaks et ha-adam" — with the human being, as two speaking with one another: the Blessed God speaks and decrees, and the tzaddik decrees and annuls; even if death, God forbid, has been decreed upon a person, the tzaddik can draw aliveness to them. And if you say, as above — how can a human being, whose aliveness is not their own essence, give aliveness? — to this it said va-chai: through the devekut the tzaddik has in the Blessed God, in the eternal Life, that aliveness too is found essential. And they said "if we continue" — that is: what we heard from the mouth of the Gevurah, Anochi and Lo yihyeh lecha (Deut. 5:7; Ex. 20:3), the positive and negative commandments in Divinity — that is devekut, and we were well able to hear it, and live. But if we continue to hear the rest of the mitzvot from the Blessed God directly — this is impossible, that God speak with a human being and they live, except for the need of some matter: as God spoke with Moshe panim be-fanim, face to face, in order to speak to Israel. And were it not for this — "who of all flesh…" (Exodus 16:3) Therefore: "you draw near, and hear."

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.‎