An analogy: A king of flesh and blood enters a province and his servants say to him: Make decrees for them. He: When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees.
Thus did the L–rd say to Israel: "I am the L–rd your G–d. There shall not be unto you, etc.": Am I He whose rule you have accepted? They: Yes. He: Just as you have accepted My rule, accept My decrees —
There shall not be unto you any other gods before My presence. R. Shimon b. Yochai says: As stated elsewhere (Leviticus 18:2) "Am I the L–rd (whose rule you accepted on Sinai)? They: Yes. He: You accepted My rule? Accept My decrees —
(Ibid. 3) "As the deeds of the land of Egypt in which you dwelt you shall not do, etc." And so here: Am I the L–rd your G–d who took you out of the land of Egypt, whose rule you accepted? — Accept My decrees.
"There shall not be unto you": What is the intent of this? (Ibid. 4) "You shall not make for yourself a graven image or the likeness, etc." would imply only that it is forbidden to make it. Whence do we derive that you may not keep what is already made? It is, therefore, written "There shall not be unto you."
"other gods": Now are there other gods? Is it not written (Isaiah 37:18) "and placed their gods into fire, for they are not gods"? What, then, is the intent of "other gods"? That others call "gods."
Variantly: "elohim acherim"? They "delay" ("me'achorim") good from entering the world. Variantly: "elohim acherim": They are "others" (i.e., indifferent) to those who serve them. And thus is it written (Ibid. 46:7) "He cries out to it, but it does not answer; it does not save him from his affliction."
R. Yossi says: Why "other gods"? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) "Then (men and images) were called profanely in the name of the L–rd, (being rendered deities)" — whereupon Oceanus rose and flooded a third of the world, the L–rd, as it were, telling them: You did a new thing and "called"; I, too, shall do a new thing and I shall "call" (to the waters of the sea), as it is written (Amos 5:8) "He 'calls' the waters of the sea, etc."
R. Eliezer says: "elohim acherim": They "renew" gods for themselves every day. How so? If one had a golden god and he needed gold, he make it of silver. If he needed that, he made if of copper. If he had a copper god and he needed copper, he made it of iron or of lead. And thus is it written (Devarim 32:17) "new ones (gods), newly come."
R. Yitzchak says: If we were to write down all the names of their gods, all the hides in the world would not avail, (wherefore, perforce, they must be referred to generically as "gods.")
R. Chanina b. Antignos says: (in confirmation of the above) Witness the Torah's denomination of (the god) Molech — anything (is called "a god") that you make a king ("melech") over you, even a chip or a shard.
Rebbi says: "elohim acherim": They (these "gods") are the last (achronim) of the creations (i.e., men). And who is the "last" of the creation? One who calls them "gods."
"before My presence": What is the intent of this? So that no pretext be given to Israel to say that idolatry was forbidden only to those who left Egypt — wherefore it is written "My presence," i.e., Just as I live and endure forever and ever, so, you and your children and your children's children may not serve idols — to the end of all the generations.
(Ibid. 4) "You shall not make for yourself an idol (lit., "a carving")": I might think that he may not make one that projects but he may make one that is flat. It is, therefore, written "any likeness." I might think that he may not make a flat one, but that he may make (an idol of) a planting. It is, therefore, written (Devarim 16:25) "You shall not plant for yourself an asheirah." I might think that he may not plant one, but that he may make one of wood. It is, therefore, written (Ibid.) "any wood." I might think that he may not make one of wood, but that he may make one of stone. It is, therefore, written (Leviticus 26:1) "And a covering stone, etc." I might think that he may not make one of stone, but that he may make one of silver. It is, therefore, written (Exodus 20:20) "gods of silver." I might think that he may not make one of silver, but that he may make one of gold. It is, therefore, written (Ibid.) "and gods of gold." I might think that he may not make one of gold, but that he may make one of copper or tin or lead. It is, therefore, written (Exodus 34:13) "Molten gods you shall not make for yourself." I might think that he may not make for himself the likeness of all these but that he may make one of any form. It is, therefore, written (Devarim 4:16) "Lest you corrupt yourselves and make … of any form." I might think that he may not make one of any form, (of human being), but that he may make one of the likeness of an animal, beast, or bird. It is, therefore, written (Ibid. 17) "the figure of any beast, etc." I might think that he may not make the likeness of all of these, but that he may make the likeness of fish, hoppers, reptiles, and creeping things. It is, therefore, written (Ibid. 19) "any thing that creeps on the ground." I might think that he may not make the likeness of sun, moon, stars, and constellations. It is, therefore written (Ibid. 19) "And lest you lift your eyes to the heavens, etc." I might think that he may not make the likeness of any of these, but he may make the likeness of angels, cherubs, ofanim and chashmalim (angelic entities). It is, therefore, written (Ibid. 39) "in the heavens." If "in the heavens," I might think that he may not make the likeness (only) of sun, moon, and stars. It is, therefore, written (Ibid.) "above" — neither the likeness of cherubs or ofanim. I might think that he may not make the likeness of all these, but he may make the likeness of the depths or of darkness. It is, therefore, written
16
"וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ." לְהָבִיא אֶת הַבּוּבְיָא.*בּוּבְיָא=בַּבּוֹאָה: השתקפות. דִּבְרֵי רַבִּי עֲקִיבָה. וְיֵשׁ אוֹמְרִים: לְהָבִיא אֶת הַסּוּרְִוִירִים.*סוּרְִוִירִים: נחש הים. וְכָל כָּךְ רָדַף אַחַר יֵצֶר הָרָע, שֶׁלֹּא לִתֵּן לוֹ מָקוֹם לִמְצֹא לוֹ מַתְלַת הֶתֵּר.*מַתְלַת הֶתֵּר: סיבה להתלות בה כדי להתיר.
(Ibid. 18) "which is in the waters beneath the earth." To include reflected images. These are the words of R. Akiva. Others say: To include shavririm (water creatures). So far did the Holy One Blessed be He pursue the yetzer hara (the evil inclination) to give it no pretext for permissiveness (in this area).
(20:5) "You shall not bow down to them and you shall not serve them." What is the intent of this? From (Devarim 17:3) "… and he go and serve other gods and he bow down to them," I would not know whether he is liable for the serving in itself and for the bowing down in itself or that he is not liable until he serves and bows down; it is, therefore, written (here) "You shall not bow down to them and you shall not serve them" — to make each liable in itself.
Variantly: What is the intent of "You shall now bow down"? (Exodus 22:19) "He who slaughters to a god shall be put to death — only to the L–rd alone" tells us of the punishment. Whence (do we derive) the exhortation? From "You shall not bow down."
(Ibid.) "for I am the L–rd your G–d, a G–d of rancor": I rule over wrath and wrath does not rule over Me. As it is written (Nachum 1:2) "The L–rd is vengeful and the Master of wrath."
A certain philosopher asked R. Gamliel: It is written in your Torah "for the L–rd your G–d is a wrathful G–d." Now is there power in idolatry to arouse wrath (in G–d)? One here is envious of another; one sage is envious of another, one man of wealth is envious of another. But is there power in idolatry to arouse wrath (in G–d)? He answered: If a son called a dog by his father's name, and when he bowed, he did so "by the life of this dog" ("father'), against whom will the father's wrath be aroused? Against the son or the father? He (the philosopher) then said to him: Do you call it (idolatry) "a dog"? Is there not a need for some of it? He answered: What did you see (that makes you think so)? He answered: A fire once consumed a certain province except for their house of idolatry. Is it not that it (the idolatry) stood up for itself? R/ Gamliel: I will give you an analogy. A king of flesh and blood, when he goes out to war, with whom does he fight? With the living or with the dead? The philosopher: With the living. The philosopher (asks further): If He does not need some of it (i.e., those things which are the object of idolatry), why does He not destroy them? R. Gamliel: Do you serve only one thing? You serve the sun, the moon, the stars, the constellations, the mountains, the hills, the water courses, the ravines, and even men! Shall His world go lost because of the fools?
(Ibid.) "He visits the sins of the fathers upon the children (for the third and the fourth generations"): when they (the generations) are consecutive. How so? An evildoer, the son of an evildoer, the son of an evildoer; a renegade, the son of a renegade, the son of a renegade. When Moses heard this, he bowed to the ground and prostrated himself, saying, G–d forbid, there is no evildoer, the son of an evildoer, the son of an evildoer in Israel! If G–d's measure for punishment is four generations, is his measure for good also four generations? It is, therefore, written (6) "for thousands." From "thousands" I would understand the minimum of "thousands" — two. It is, therefore, written (Devarim 7:9) "for a thousand generation" — without limit and without number.
(Ibid. 6) "for My lovers and for the keepers of My mitzvoth": "for My lovers": our father Abraham and the like. "and for the keepers of My mitzvoth": the prophets and the elders.
R. Nathan says: "for My lovers and the keepers of My mitzvoth": the Jews who dwell in Eretz Yisrael, and give their lives for the mitzvoth. Why are you going out to be executed? Because I circumcised my son, the Jew. Why are you going out to be burned? Because I read in the Torah. Why are you going out to be crucified? Because I ate matzoh. Why are you being given a hundred lashes? Because I took the lulav. And (Zechariah 13:6) "wherewith I was beaten in the house of my Lover" — these lashes have caused me to be beloved by my Father in heaven.
"לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי!" לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: "אָנֹכִי יי אֱלֹהֶיךָ".
(20:3) "There shall not be unto you any other gods before My presence": What is the intent of this?
מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנִּכְנַס לִמְדִינָה. אָמְרוּ לוֹ עֲבָדָיו: גְּזֹר עֲלֵיהֶם גְּזֵרוֹת! אָמַר לָהֶם: לֹא! כְּשֶׁיְּקַבְּלוּ מַלְכוּתִי, אֶגְזֹר עֲלֵיהֶם גְּזֵרוֹת. שֶׁאִם אֵינָן מְקַבְּלִין מַלְכוּתִי, הֵיאָךְ מְקַיְּמִין גְּזֵרוֹתַי?
An analogy: A king of flesh and blood enters a province and his servants say to him: Make decrees for them. He: When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees.
כָּךְ אָמַר הַמָּקוֹם לְיִשְׂרָאֵל: "אָנֹכִי יי אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם, מִבֵּית עֲבָדִים, לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי!" אָמַר לָהֶם: אֲנִי הוּא שֶׁקִּבַּלְתֶּם מַלְכוּתִי עֲלֵיכֶם בְּמִצְרַיִם? אָמְרוּ לוֹ: הֵן וְהֵן! וְכַשֵּׁם שֶׁקִּבַּלְתֶּם מַלְכוּתִי עֲלֵיכֶם, קַבְּלוּ גְּזֵרוֹתַי!
Thus did the L–rd say to Israel: "I am the L–rd your G–d. There shall not be unto you, etc.": Am I He whose rule you have accepted? They: Yes. He: Just as you have accepted My rule, accept My decrees —
"לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי!" רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: הוּא שֶׁנֶּאֱמַר לְהַלָּן: (ויקרא יח,ב) "אֲנִי יי אֱלֹהֵיכֶם." אֲנִי הוּא שֶׁקִּבַּלְתֶּם מַלְכוּתִי עֲלֵיכֶם בְּסִינַי? אָמְרוּ לוֹ: הֵן וָהֵן! קִבַּלְתֶּם מַלְכוּתִי, קַבְּלוּ גְּזֵרוֹתַי!
There shall not be unto you any other gods before My presence. R. Shimon b. Yochai says: As stated elsewhere (Leviticus 18:2) "Am I the L–rd (whose rule you accepted on Sinai)? They: Yes. He: You accepted My rule? Accept My decrees —
(ויקרא יח,ג) "כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם בָּהּ, לֹא תַעֲשׂוּ! וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה, לֹא תַעֲשׂוּ, וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ!" הוּא שֶׁנֶּאֱמַר כָּן: "אָנֹכִי יי אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם", אֲנִי הוּא שֶׁקִּבַּלְתֶּם עֲלֵיכֶם מַלְכוּתִי בְסִינַי? אָמְרוּ לוֹ: הֵן, הֵן! קִבַּלְתֶּם מַלְכוּתִי, קַבְּלוּ גְּזֵרוֹתַי!
(Ibid. 3) "As the deeds of the land of Egypt in which you dwelt you shall not do, etc." And so here: Am I the L–rd your G–d who took you out of the land of Egypt, whose rule you accepted? — Accept My decrees.
"לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (דברים ה,ז) "לֹא תַעֲשֶׂה לְךָ פֶסֶל כָּל תְּמוּנָה", אֵין לִי אֶלָּא שֶׁלֹּא יַעֲשֶׂה! הֶעָשׂוּי כְּבַר, מְנַיִן שֶׁלֹּא יְקַיֵּם? תִּלְמֹד לוֹמַר "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי."
"There shall not be unto you": What is the intent of this? (Ibid. 4) "You shall not make for yourself a graven image or the likeness, etc." would imply only that it is forbidden to make it. Whence do we derive that you may not keep what is already made? It is, therefore, written "There shall not be unto you."
"אֱלֹהִים אֲחֵרִים". וְכִי אֱלֹהוֹת הֵמָּה? וַהֲלֹא כְבָר נֶאֱמַר: (ישעיה לז,יט) "וְנָתְנוּ אֶת אֱלֹהֵיהֶם בָּאֵשׁ, כִּי לֹא אֱלֹהִים הֵמָּה!" וּמַה תִּלְמֹד לוֹמַר "אֱלֹהִים אֲחֵרִים"? אֶלָּא שֶׁאֲחֵרִים קוֹרִין אוֹתָן אֱלֹהוֹת.
"other gods": Now are there other gods? Is it not written (Isaiah 37:18) "and placed their gods into fire, for they are not gods"? What, then, is the intent of "other gods"? That others call "gods."
דָּבָר אַחֵר: "אֱלֹהִים אֲחֵרִים", שֶׁהֵם מְאַחֲרִין אֶת הַטּוֹבָה מִלָּבֹא לָעוֹלָם. דָּבָר אַחֵר: "אֱלֹהִים אֲחֵרִים", שֶׁהֵן עוֹשִׂין אֶת עוֹבְדֵיהֶם אֲחֵרִים. דָּבָר אַחֵר: "אֱלֹהִים אֲחֵרִים", שֶׁהֵם אֲחֵרִים לְעוֹבְדֵיהֶם. וְכֵן הוּא אוֹמֵר: (ישעיה מו,ז) "אַף יִצְעַק אֵלָיו וְלֹא יַעֲנֶה, מִצָּרָתוֹ לֹא יוֹשִׁיעֶנּוּ."
Variantly: "elohim acherim"? They "delay" ("me'achorim") good from entering the world. Variantly: "elohim acherim": They are "others" (i.e., indifferent) to those who serve them. And thus is it written (Ibid. 46:7) "He cries out to it, but it does not answer; it does not save him from his affliction."
רַבִּי יוֹסֵה אוֹמֵר: "אֱלֹהִים אֲחֵרִים", לָמָּה נֶאֱמַר? שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְאֻמּוֹת הָעוֹלָם לוֹמַר: אִלּוּ נִקְרְאוּ בִשְׁמוֹ, כְּבַר הָיָה בָּהֶם צֹרֶךְ!*אִלּוּ נִקְרְאוּ בִשְׁמוֹ. ע' ר"מ כשר תורה שלמה יתרו מילואים ח (ע' רלב). וַהֲרֵי נִקְרְאוּ בִשְׁמוֹ, וְאֵין בָּהֶם צֹרֶךְ. וְאֵימָתַי נִקְרְאוּ בִשְׁמוֹ? בִּימֵי אֱנוֹשׁ בֶּן שֵׁת, שֶׁנֶּאֱמַר: (בראשית ד,כו) "אָז הוּחַל לִקְרֹא בְּשֵׁם יי." בְּאוֹתָהּ שָׁעָה, עָלָה אוֹקֵיאָנוֹס, וְהֵצִיף שְׁלִישׁוֹ שֶׁלָּעוֹלָם.*אוֹקֵיאָנוֹס: הים אשר, לפי הגיאוגרפיה היוונית הקדומה, הקיף את כל העולם. אָמַר לָהֶם הַמָּקוֹם: אַתֶּם עֲשִׂיתֶם מַעֲשֶׂה חָדָשׁ, וּקְרָאתֶם עַצְמְכֶם [בִּשְׁמִי], אַף אֲנִי אֶעֱשֶׂה מַעֲשֶׂה חָדָשׁ, וְאֶקְרָא עַצְמִי [בִשְׁמִי], וְכֵן הוּא אוֹמֵר: (עמוס ה,י) "הַקּוֹרֵא לְמֵי הַיָּם, וַיִּשְׁפְּכֵם עַל פְּנֵי הָאָרֶץ, יי שְׁמוֹ."
R. Yossi says: Why "other gods"? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) "Then (men and images) were called profanely in the name of the L–rd, (being rendered deities)" — whereupon Oceanus rose and flooded a third of the world, the L–rd, as it were, telling them: You did a new thing and "called"; I, too, shall do a new thing and I shall "call" (to the waters of the sea), as it is written (Amos 5:8) "He 'calls' the waters of the sea, etc."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: "אֱלֹהִים אֲחֵרִים", שֶׁהֵן מְחַדְּשִׁין לָהֶן אֱלֹהוֹת בְּכָל יוֹם. הָא כֵיצַד? הָיָה לוֹ שֶׁלַּזָּהָב וְצָרַךְ לוֹ, עֲשָׂאוֹ שֶׁלַּכֶּסֶף. הָיָה לוֹ שֶׁלַּכֶּסֶף וְצָרַךְ לוֹ, עֲשָׂאוֹ שֶׁלַּנְּחֹשֶׁת. הָיָה לוֹ שֶׁלַּנְּחֹשֶׁת וְצָרַךְ לוֹ, עֲשָׂאוֹ שֶׁלַּבַּרְזֶל, וְכֵן שֶׁלַּבְּדִיל, וְכֵן שֶׁלָּעֹפֶרֶת, שֶׁנֶּאֱמַר: (דברים לב,יז) "חֲדָשִׁים מִקָּרֹב בָּאוּ, לֹא שְׂעָרוּם אֲבֹתֵיכֶם."
R. Eliezer says: "elohim acherim": They "renew" gods for themselves every day. How so? If one had a golden god and he needed gold, he make it of silver. If he needed that, he made if of copper. If he had a copper god and he needed copper, he made it of iron or of lead. And thus is it written (Devarim 32:17) "new ones (gods), newly come."
רַבִּי יִצְחָק אוֹמֵר: אִלּוּ נְפָרֵט לָהֶם כָּל שֵׁם עֲבוֹדָה זָרָה, לֹא הָיָה מַסְפִּיק לָהֶם כָּל הָעוֹרוֹת שֶׁבָּעוֹלָם!
R. Yitzchak says: If we were to write down all the names of their gods, all the hides in the world would not avail, (wherefore, perforce, they must be referred to generically as "gods.")
רַבִּי חֲנַנְיָה בֶן אַנְטִיגֳנוֹס אוֹמֵר: בֹּא וּרְאֵה לָשׁוֹן שֶׁתָּפְסָה תּוֹרָה לַמֹּלֶךְ: כָּל שֶׁתַּמְלִיכֶנּוּ עָלֶיךָ, אֲפִלּוּ קֵסָם אֶחָד.
R. Chanina b. Antignos says: (in confirmation of the above) Witness the Torah's denomination of (the god) Molech — anything (is called "a god") that you make a king ("melech") over you, even a chip or a shard.
רַבִּי אוֹמֵר: "אֱלֹהִים אֲחֵרִים", שֶׁהֵן אַחֲרוֹנִים לְמִי שֶׁהוּא אַחֲרוֹן בַּמַּעֲשִׂים. וּמִי הוּא אַחֲרוֹן שֶׁבַּמַּעֲשִׂים? הַקּוֹרֵא אוֹתָן אֱלֹהוֹת.
Rebbi says: "elohim acherim": They (these "gods") are the last (achronim) of the creations (i.e., men). And who is the "last" of the creation? One who calls them "gods."
"עַל פָּנָי." לָמָּה נֶאֱמַר? שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְיִשְׂרָאֵל לוֹמַר: לֹא נִצְטַוָּה עַל עֲבוֹדָה זָרָה אֶלָּא מִי שֶׁיָּצָא מִמִּצְרַיִם. לְכָךְ נֶאֱמַר "עַל פָּנָי", לוֹמַר: מָה אֲנִי חַי וְקַיָּם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים, אַף אַתָּה, לֹא בְנָךְ וְלֹא בֶן בְּנָךְ, תַעֲבֹד עֲבוֹדָה זָרָה עַד סוֹף כָּל הַדּוֹרוֹת.
"before My presence": What is the intent of this? So that no pretext be given to Israel to say that idolatry was forbidden only to those who left Egypt — wherefore it is written "My presence," i.e., Just as I live and endure forever and ever, so, you and your children and your children's children may not serve idols — to the end of all the generations.
(שמות כ,ג) ["לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכָל תְּמוּנָה, אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת, וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ."] "לֹא תַעֲשֶׂה לְךָ פֶסֶל". לֹא יַעֲשֶׂה לוֹ גְּלוּפָה,*גְּלוּפָה: חקוקה ובעלת אברים בולטים. אֲבָל יַעֲשֶׂה לוֹ אֲטוּמָה?*אֲטוּמָה: ללא צורה בולטת. תִּלְמֹד לוֹמַר "וְכָל תְּמוּנָה"; לֹא יַעֲשֶׂה לוֹ אֲטוּמָה, אֲבָל יִטַּע לוֹ מַטָּע? תִּלְמֹד לוֹמַר: (דברים טז,כא) "לֹא תִטַּע לְךָ אֲשֵׁרָה"; לֹא יִטַּע לוֹ מַטָּע, אֲבָל יַעֲשֶׂה לוֹ שֶׁלָּעֵץ? תִּלְמֹד לוֹמַר "כָּל עֵץ"; לֹא יַעֲשֶׂה לוֹ שֶׁלָּעֵץ, אֲבָל יַעֲשֶׂה לוֹ שֶׁלָּאֶבֶן? תִּלְמֹד לוֹמַר: (ויקרא כו,א) "וְאֶבֶן מַשְׂכִּית"; לֹא יַעֲשֶׂה לוֹ שֶׁלָּאֶבֶן, אֲבָל יַעֲשֶׂה לוֹ שֶׁלַּכֶּסֶף וְשֶׁלַּזָּהָב? תִּלְמֹד לוֹמַר: (שמות כ,יט) "אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם." לֹא יַעֲשֶׂה לוֹ שֶׁלַּכֶּסֶף וְשֶׁלַּזָּהָב, אֲבָל יַעֲשֶׂה לוֹ שֶׁלַּנְּחֹשֶׁת וְשֶׁלַּבַּרְזֶל וְשֶׁלַּבְּדִיל, וְשֶׁלָּעוֹפֶרֶת? תִּלְמֹד לוֹמַר: (ויקרא יט,ד) "וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ". לֹא יַעֲשֶׂה לוֹ דְמוּת כָּל אֵלֶּה, אֲבָל יַעֲשֶׂה לוֹ דְמוּת כָּל סָמֶל? תִּלְמֹד לוֹמַר: (דברים ד,טז) "פֶּן תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל סָמֶל"; לֹא יַעֲשֶׂה לוֹ תְּמוּנַת כָּל סָמֶל, אֲבָל יַעֲשֶׂה לוֹ דְמוּת בְּהֵמָה חַיָּה וָעוֹף? תִּלְמֹד לוֹמַר: (דברים ד,יז) "תַּבְנִית כָּל בְּהֵמָה אֲשֶׁר בָּאָרֶץ, תַּבְנִית כָּל צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם." לֹא יַעֲשֶׂה לוֹ דְמוּת כָּל אֵלֶּה, אֲבָל יַעֲשֶׂה לוֹ דְמוּת דָּגִים וַחֲגָבִים, שְׁקָצִים וּרְמָשִׂים? תִּלְמֹד לוֹמַר: (דברים ד,יח) "תַּבְנִית כָּל רֹמֵשׂ בָּאֲדָמָה, תַּבְנִית כָּל דָּגָה אֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ." לֹא יַעֲשֶׂה לוֹ דְמוּת כָּל אֵלֶּה, אֲבָל יַעֲשֶׂה לוֹ דְמוּת חַמָּה וּלְבָנָה, וְכוֹכָבִים וּמַזָּלוֹת? תִּלְמֹד לוֹמַר: (דברים ד,יט) "וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה, וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ וְאֶת הַכּוֹכָבִים, כֹּל צְבָא הַשָּׁמַיִם, וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם, אֲשֶׁר חָלַק יי אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל הַשָּׁמָיִם." לֹא יַעֲשֶׂה לוֹ דְמוּת כָּל אֵלֶּה, אֲבָל יַעֲשֶׂה לוֹ דְמוּת מַלְאָכִים, כְּרוּבִים וְאוֹפַנִּים? תִּלְמֹד לוֹמַר "אֲשֶׁר בַּשָּׁמַיִם"; אִי "אֲשֶׁר בַּשָּׁמַיִם", יָכֹל דְּמוּת חַמָּה וּלְבָנָה וְכוֹכָבִים וּמַזָּלוֹת? תִּלְמֹד לוֹמַר "מִמַּעַל", לֹא דְּמוּת מַלְאָכִים, לֹא דְּמוּת כְּרוּבִים וְלֹא דְּמוּת אוֹפַנִּים. לֹא יַעֲשֶׂה לוֹ דְמוּת כָּל אֵלֶּה, אֲבָל יַעֲשֶׂה לוֹ דְמוּת תְּהוֹם וְחֹשֶׁךְ וַאֲפֵלָה? תִּלְמֹד לוֹמַר: (שמות כ,ג) "וַאֲשֶׁר בָּאָרֶץ מִתָּחַת, וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ."
(Ibid. 4) "You shall not make for yourself an idol (lit., "a carving")": I might think that he may not make one that projects but he may make one that is flat. It is, therefore, written "any likeness." I might think that he may not make a flat one, but that he may make (an idol of) a planting. It is, therefore, written (Devarim 16:25) "You shall not plant for yourself an asheirah." I might think that he may not plant one, but that he may make one of wood. It is, therefore, written (Ibid.) "any wood." I might think that he may not make one of wood, but that he may make one of stone. It is, therefore, written (Leviticus 26:1) "And a covering stone, etc." I might think that he may not make one of stone, but that he may make one of silver. It is, therefore, written (Exodus 20:20) "gods of silver." I might think that he may not make one of silver, but that he may make one of gold. It is, therefore, written (Ibid.) "and gods of gold." I might think that he may not make one of gold, but that he may make one of copper or tin or lead. It is, therefore, written (Exodus 34:13) "Molten gods you shall not make for yourself." I might think that he may not make for himself the likeness of all these but that he may make one of any form. It is, therefore, written (Devarim 4:16) "Lest you corrupt yourselves and make … of any form." I might think that he may not make one of any form, (of human being), but that he may make one of the likeness of an animal, beast, or bird. It is, therefore, written (Ibid. 17) "the figure of any beast, etc." I might think that he may not make the likeness of all of these, but that he may make the likeness of fish, hoppers, reptiles, and creeping things. It is, therefore, written (Ibid. 19) "any thing that creeps on the ground." I might think that he may not make the likeness of sun, moon, stars, and constellations. It is, therefore written (Ibid. 19) "And lest you lift your eyes to the heavens, etc." I might think that he may not make the likeness of any of these, but he may make the likeness of angels, cherubs, ofanim and chashmalim (angelic entities). It is, therefore, written (Ibid. 39) "in the heavens." If "in the heavens," I might think that he may not make the likeness (only) of sun, moon, and stars. It is, therefore, written (Ibid.) "above" — neither the likeness of cherubs or ofanim. I might think that he may not make the likeness of all these, but he may make the likeness of the depths or of darkness. It is, therefore, written
"וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ." לְהָבִיא אֶת הַבּוּבְיָא.*בּוּבְיָא=בַּבּוֹאָה: השתקפות. דִּבְרֵי רַבִּי עֲקִיבָה. וְיֵשׁ אוֹמְרִים: לְהָבִיא אֶת הַסּוּרְִוִירִים.*סוּרְִוִירִים: נחש הים. וְכָל כָּךְ רָדַף אַחַר יֵצֶר הָרָע, שֶׁלֹּא לִתֵּן לוֹ מָקוֹם לִמְצֹא לוֹ מַתְלַת הֶתֵּר.*מַתְלַת הֶתֵּר: סיבה להתלות בה כדי להתיר.
(Ibid. 18) "which is in the waters beneath the earth." To include reflected images. These are the words of R. Akiva. Others say: To include shavririm (water creatures). So far did the Holy One Blessed be He pursue the yetzer hara (the evil inclination) to give it no pretext for permissiveness (in this area).
(שמות כ,ד) ["לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם, כִּי אָנֹכִי יי אֱלֹהֶיךָ אֵל קַנָּא, פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשֹׂנְאָי."] "לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם". לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (דברים יז,ג) "וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ". לְחַיֵּב עַל הָעֲבוֹדָה בִּפְנֵי עַצְמָהּ, וְעַל הִשְׁתַּחֲוָאָה בִּפְנֵי עַצְמָהּ. אַתָּה אוֹמֵר כֵּן, אוֹ אֵינוֹ חַיָּב עַד שֶׁיַּעֲבֹד וְיִשְׁתַּחֲוֶה? תִּלְמֹד לוֹמַר "לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם!" לְחַיֵּב עַל הָעֲבוֹדָה בִּפְנֵי עַצְמָהּ, וְעַל הִשְׁתַּחֲוָאָה בִּפְנֵי עַצְמָהּ.
(20:5) "You shall not bow down to them and you shall not serve them." What is the intent of this? From (Devarim 17:3) "… and he go and serve other gods and he bow down to them," I would not know whether he is liable for the serving in itself and for the bowing down in itself or that he is not liable until he serves and bows down; it is, therefore, written (here) "You shall not bow down to them and you shall not serve them" — to make each liable in itself.
דָּבָר אַחֵר: "לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות כב,יט) "זֹבֵחַ לָאֱלֹהִים יָחֳרָם, בִּלְתִּי לַיי לְבַדּוֹ." עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה מְנַיִן? תִּלְמֹד לוֹמַר (שמות כ,ד) "לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם". וְכֵן הוּא אוֹמֵר: (שמות לד,יד) "כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר, כִּי יי קַנָּא שְׁמוֹ אֵל קַנָּא הוּא."
Variantly: What is the intent of "You shall now bow down"? (Exodus 22:19) "He who slaughters to a god shall be put to death — only to the L–rd alone" tells us of the punishment. Whence (do we derive) the exhortation? From "You shall not bow down."
"כִּי אָנֹכִי יי אֱלֹהֶיךָ, אֵל קַנָּא". וְכִי אֲנִי אֱלוֹהַּ שֶׁלְּקִנְאָה? אֲנִי שַׁלִּיט בַּקִּנְאָה, וְאֵין הַקִּנְאָה שׁוֹלֶטֶת בִּי, אֲנִי שַׁלִּיט בַּנּוּמָה וְאֵין הַנּוּמָה שׁוֹלֶטֶת בִּי, שֶׁנֶּאֱמַר: (תהלים קכא,ד)*נוּמָה: שינה. "הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן, שׁוֹמֵר יִשְׂרָאֵל."
(Ibid.) "for I am the L–rd your G–d, a G–d of rancor": I rule over wrath and wrath does not rule over Me. As it is written (Nachum 1:2) "The L–rd is vengeful and the Master of wrath."
דָּבָר אַחֵר: (שמות לד,יד) "כִּי אָנֹכִי יי אֱלֹהֶיךָ, אֵל קַנָּא". בְּקִנְאָה אֲנִי נִפְרָע מֵהֶם מִן עֲבוֹדָה זָרָה, אֲבָל רַחוּם וְחַנּוּן אֲנִי בִּדְבָרִים אֲחֵרִים.
Variantly: "I am the L–rd your G–d, a G–d of rancor": With rancor I exact payment for idolatry, but I am merciful and compassionate in other things.
שָׁאַל פִילוֹסוֹפוֹס אֶחָד אֶת רַבָּן גַּמְלִיאֵל: כָּתוּב בְּתוֹרָתְכֶם: (שמות לד,יד) "כִּי אָנֹכִי יי אֱלֹהֶיךָ, אֵל קַנָּא". וְכִי יֵשׁ כֹּחַ בָּעֲבוֹדָה זָרָה לְהִתְקַנּוֹת בָּהּ? גִּבּוֹר מִתְקַנֵּא בְגִבּוֹר, חָכָם מִתְקַנֵּא בְחָכָם, עָשִׁיר מִתְקַנֵּא בְעָשִׁיר, אֶלָּא יֵשׁ כֹּחַ בָּעֲבוֹדָה זָרָה לְהִתְקַנּוֹת בָּהּ! אָמַר לוֹ: אִלּוּ אָדָם קוֹרֵא לְכַלְבּוֹ בְשֵׁם אָבִיו, וּכְשֶׁהוּא נוֹדֵר, נוֹדֵר 'בְּחַיֵּי כֶלֶב זֶה', בְּמִי הָאָב מִתְקַנֵּא, בַּבֵּן אוֹ בַכֶּלֶב? אָמַר לוֹ: יֵשׁ לְמִקְצָתָהּ צֹרֶךְ. אָמַר לוֹ: מָה רָאִיתָ? אָמַר לוֹ: הֲרֵי שֶׁנָּפְלָה דְּלֵקָה בִמְדִינָה פְּלוֹנִית, וְהֻצַּל בֵּית עֲבוֹדָה זָרָה שֶׁלָּהּ, לֹא שֶׁעָמְדָה לְעַצְמָהּ? אָמַר לוֹ: מֶלֶךְ בָּשָׂר וָדָם שֶׁיּוֹצֵא לַמִּלְחָמָה, עִם מִי הוּא נִלְחָם? עִם הַחַיִּים אוֹ עִם הַמֵּתִים? אָמַר לוֹ: עִם הַחַיִּים. אָמַר לוֹ: הוֹאִיל וְאֵין לְמִקְצָתָהּ צֹרֶךְ, מִפְּנֵי מָה אֵינוֹ מְבַטְּלָהּ? אָמַר לוֹ: וְכִי לְדָבָר אֶחָד אַתֶּם עוֹבְדִין? וַהֲרֵי אַתֶּם עוֹבְדִין לַחַמָּה, וְלַלְּבָנָה, וְלַכּוֹכָבִים וְלַמַּזָּלוֹת, לֶהָרִים וְלַגְּבָעוֹת, לַאֲפִיקִים וְלַגֵּיאָיוֹת, וַאֲפִלּוּ לְאָדָם! יְאַבֵּד עוֹלָמוֹ? שֶׁנֶּאֱמַר: (צפניה א,ב-ג) "אָסֹף אָסֵף כֹּל מֵעַל פְּנֵי הָאֲדָמָה, נְאֻם יי. אָסֵף אָדָם וּבְהֵמָה, אָסֵף עוֹף הַשָּׁמַיִם וּדְגֵי הַיָּם, וְהַמַּכְשֵׁלוֹת אֶת הָרְשָׁעִים, וְהִכְרַתִּי אֶת הָאָדָם מֵעַל פְּנֵי הָאֲדָמָה, נְאֻם יי." אָמַר לוֹ: הוֹאִיל וְנִכְשְׁלוּ בָהּ רְשָׁעִים, מִפְּנֵי מָה אֵינוֹ מַעֲבִירָהּ מִן הָעוֹלָם? אָמַר לוֹ: מִפְּנֵי הַשּׁוֹטִין. אָמַר לוֹ: אִם כֵּן, אַף לְאָדָם עוֹבְדִין! "וְהִכְרַתִּי אֶת הָאָדָם מֵעַל פְּנֵי הָאֲדָמָה, נְאֻם יי."
A certain philosopher asked R. Gamliel: It is written in your Torah "for the L–rd your G–d is a wrathful G–d." Now is there power in idolatry to arouse wrath (in G–d)? One here is envious of another; one sage is envious of another, one man of wealth is envious of another. But is there power in idolatry to arouse wrath (in G–d)? He answered: If a son called a dog by his father's name, and when he bowed, he did so "by the life of this dog" ("father'), against whom will the father's wrath be aroused? Against the son or the father? He (the philosopher) then said to him: Do you call it (idolatry) "a dog"? Is there not a need for some of it? He answered: What did you see (that makes you think so)? He answered: A fire once consumed a certain province except for their house of idolatry. Is it not that it (the idolatry) stood up for itself? R/ Gamliel: I will give you an analogy. A king of flesh and blood, when he goes out to war, with whom does he fight? With the living or with the dead? The philosopher: With the living. The philosopher (asks further): If He does not need some of it (i.e., those things which are the object of idolatry), why does He not destroy them? R. Gamliel: Do you serve only one thing? You serve the sun, the moon, the stars, the constellations, the mountains, the hills, the water courses, the ravines, and even men! Shall His world go lost because of the fools?
"פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשֹׂנְאָי." בִּזְמַן שֶׁאֵינָן מְסֹרָגִין, אוֹ בִּזְמַן שֶׁהֵן מְסֹרָגִין? הָא כֵיצַד? רָשָׁע בֶּן רָשָׁע בֶּן רָשָׁע. רַבִּי נָתָן אוֹמֵר: קוֹצֵץ בֶּן קוֹצֵץ בֶּן קוֹצֵץ. כֵּיוָן שֶׁשָּמַע מֹשֶׁה אֶת הַדָּבָר הַזֶּה, (שמות לד,י) "וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ." אָמַר הַמָּקוֹם: חַס וְשָׁלוֹם, אֵין בְּיִשְׂרָאֵל רָשָׁע בֶּן רָשָׁע בֶּן רָשָׁע! כַּשֵּׁם שֶׁמִּדַּת פֻּרְעָנוּת לְאַרְבָּעָה דּוֹרוֹת, כָּךְ מִדַּת הַטּוֹבָה לְאַרְבָּעָה דּוֹרוֹת! תִּלְמֹד לוֹמַר (שמות כ,ה) "לָאֲלָפִים". אִי לָאֲלָפִים, שׁוֹמֵעַ אֲנִי, מִעוּט אֲלָפִים שְׁנַיִם, תִּלְמֹד לוֹמַר: (דברים ז,ט) "לְאֶלֶף דּוֹר", דּוֹרִים לְאֵין חֵקֶר וְאֵין מִסְפָּר.
(Ibid.) "He visits the sins of the fathers upon the children (for the third and the fourth generations"): when they (the generations) are consecutive. How so? An evildoer, the son of an evildoer, the son of an evildoer; a renegade, the son of a renegade, the son of a renegade. When Moses heard this, he bowed to the ground and prostrated himself, saying, G–d forbid, there is no evildoer, the son of an evildoer, the son of an evildoer in Israel! If G–d's measure for punishment is four generations, is his measure for good also four generations? It is, therefore, written (6) "for thousands." From "thousands" I would understand the minimum of "thousands" — two. It is, therefore, written (Devarim 7:9) "for a thousand generation" — without limit and without number.
(שמות כ,ה) ["וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי."] "לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי." "לְאֹהֲבַי", זֶה אַבְרָהָם אָבִינוּ וְכַיּוֹצֵא בּוֹ. "וּלְשֹׁמְרֵי מִצְוֹתָי", אֵלּוּ הַנְּבִיאִים וְהַזְּקֵנִים.
(Ibid. 6) "for My lovers and for the keepers of My mitzvoth": "for My lovers": our father Abraham and the like. "and for the keepers of My mitzvoth": the prophets and the elders.
רַבִּי נָתָן אוֹמֵר: (שמות כ,ה) "לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי", אֵלּוּ יִשְׂרָאֵל שֶׁהֵם יוֹשְׁבִין בְּאֶרֶץ יִשְׂרָאֵל, וְנוֹתְנִין נַפְשָׁם עַל הַמִּצְווֹת: מַה לָּךְ יוֹצֵא לֵהָרֵג? עַל שֶׁמַּלְתִּי אֶת בְּנִי. מַה לָּךְ יוֹצֵא לִשָּׂרֵף? עַל שֶׁקָּרִיתִי בַתּוֹרָה. מַה לָּךְ יוֹצֵא לִצָּלֵב? עַל שֶׁאָכַלְתִּי אֶת הַמַּצָּה. מַה לָּךְ לוֹקֶה מֵאָה פַרְגֵּל?*פַרְגֵּל. flagellum: שוט. עַל שֶׁנָּטַלְתִּי אֶת הַלּוּלָב. וְאוֹמֵר: (זכריה יג,ו) "אֲשֶׁר הֻכֵּיתִי בֵּית מְאַהֲבָי." הַמַּכּוֹת הָאֵלֶּה גָּרְמוּ לִי לֵאָהֵב לְאָבִינוּ שֶׁבַּשָּׁמַיִם.
R. Nathan says: "for My lovers and the keepers of My mitzvoth": the Jews who dwell in Eretz Yisrael, and give their lives for the mitzvoth. Why are you going out to be executed? Because I circumcised my son, the Jew. Why are you going out to be burned? Because I read in the Torah. Why are you going out to be crucified? Because I ate matzoh. Why are you being given a hundred lashes? Because I took the lulav. And (Zechariah 13:6) "wherewith I was beaten in the house of my Lover" — these lashes have caused me to be beloved by my Father in heaven.