Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Exodus 20:3/רמב"ן על שמות כ׳:ג׳

אלֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי כָּתַב רַשִׁ"י (רש"י על שמות כ':ג') לֹא יִהְיֶה לְךָ לָמָּה נֶאֱמַר, לְפִי שֶׁנֶּאֱמַר לֹא תַעֲשֶׂה לְךָ, אֵין לִי אֶלָּא שֶׁלֹּא יַעֲשֶׂה, הֶעָשׂוּי כְּבָר מִנַּיִן שֶׁלֹּא יְקַיֵּם, ת"ל לֹא יִהְיֶה לְךָ. וְזוֹ בֶּאֱמֶת בָּרַיְתָא הִיא שְׁנוּיָה בַּמְּכִילְתָּא (כאן). וְאִם כֵּן תִּהְיֶה זוֹ מִצְוַת לֹא תַעֲשֶׂה בִּלְבַד, אַזְהָרָה לִמְקַיֵּם ע"ז בִּרְשׁוּתוֹ וְאֵין בָּהּ מִיתַת ב"ד, וְלָמָּה הִקְדִּים הַקִּיּוּם שֶׁהוּא בְּלָאו לְהִשְׁתַּחֲוָאָה וַעֲבוֹדָה שֶׁהֵם בְּכָרֵת וּמִיתַת ב"ד. וּלְפִי דַּעְתִּי שֶׁאֵין הֲלָכָה כְּדִבְרֵי זֹאת הַבָּרַיְתָא, וּכְדִבְרֵי יָחִיד הִיא שְׁנוּיָה, שֶׁכָּךְ שָׁנִינוּ בְּסִפְרָא (ריש קדושים) וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם (ויקרא יט ד), יָכוֹל יַעֲשׂוּ לָכֶם אֲחֵרִים, ת"ל "לֹא לָכֶם". אֵין לִי אֶלָּא לָכֶם, יָכוֹל הֵן יַעֲשׂוּ לַאֲחֵרִים, ת"ל "לֹא תַעֲשׂוּ" לֹא לָכֶם וְלֹא לַאֲחֵרִים. מִכָּאן אָמְרוּ הָעוֹשֶׂה ע"ז לְעַצְמוֹ עוֹבֵר מִשּׁוּם שְׁתֵּי אַזְהָרוֹת, מִשּׁוּם לֹא תַּעֲשׂוּ וּמִשּׁוּם לֹא לָכֶם. רַבִּי יוֹסֵי אוֹמֵר מִשּׁוּם שָׁלֹשׁ, מִשּׁוּם לֹא תַּעֲשׂוּ וּמִשּׁוּם לֹא לָכֶם וּמִשּׁוּם לֹא יִהְיֶה. הֲרֵי שֶׁר' יוֹסֵי יָחִיד בִּמְקוֹם רַבִּים הוּא הָאוֹמֵר כִּי לֹא יִהְיֶה לְךָ אַזְהָרָה לִמְקַיֵּם צְלָמִים, וּלְדִבְרֵי תַּנָּא קַמָּא אֵינוֹ כֵּן:
וְהַנָּכוֹן גַּם לְפִי הַפְּשָׁט שֶׁהוּא מִלְּשׁוֹן "וְהָיָה ה' לִי לֵאלֹהִים" (בראשית כח כא), "לִהְיוֹת לָכֶם לֵאלֹהִים" (ויקרא יא מה) יֹאמַר, שֶׁלֹּא יִהְיֶה לָנוּ בִּלְתִּי הַשֵּׁם אֱלֹהִים אֲחֵרִים מִכָּל מַלְאֲכֵי מַעְלָה וּמִכָּל צְבָא הַשָּׁמַיִם הַנִּקְרָאִים אֱלֹהִים, כְּעִנְיָן שֶׁנֶּאֱמַר (שמות כ"ב:י"ט) "זֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַה' לְבַדּוֹ", וְהִיא מְנִיעָה שֶׁלֹּא יַאֲמִין בְּאֶחָד מֵהֶם וְלֹא יְקַבְּלֵהוּ עָלָיו בֶּאֱלוֹהַּ וְלֹא יֹאמַר לוֹ אֵלִי אַתָּה. וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על שמות כ':ג') שֶׁאָמַר "אֱלָהּ אָחֳרָן בַּר מִנִּי": וְדַע כִּי בְּכָל מָקוֹם שֶׁאָמַר הַכָּתוּב "אֱלֹהִים אֲחֵרִים" הַכַּוָּנָה בּוֹ אֲחֵרִים זוּלָתִי הַשֵּׁם הַנִּכְבָּד, וְיִתְפֹּס זֶה הַלָּשׁוֹן בְּקַבָּלַת הָאֱלֹהוּת אוֹ בָּעֲבוֹדָה לוֹ, כִּי יֹאמַר לֹא תְּקַבְּלוּ עֲלֵיכֶם אֱלוֹהַּ בִּלְתִּי ה' לְבַדּוֹ, אֲבָל כְּשֶׁיְּדַבֵּר בָּעֲשִׂיָּה לֹא יֹאמַר בַּכָּתוּב אֲחֵרִים חָלִילָה, אֲבָל יֹאמַר "וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם" (ויקרא יט ד), "אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ" (שמות ל"ד:י"ז), וְיִקְרָאֵם כֵּן בַּעֲבוּר שֶׁיַּעֲשֶׂה בְּכַוָּנָה לִהְיוֹת אֱלֹהָיו, אֲבָל בָּהֶם אָמַר הַכָּתוּב (ישעיה לז יט) "כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן ":
וְהִנֵּה הִזְהִיר בַּדִּבּוּר הַשֵּׁנִי תְּחִלָּה שֶׁלֹּא נְקַבֵּל לָנוּ אָדוֹן מִכָּל הָאֱלֹהִים זוּלָתִי ה', וְאַחַר כָּךְ אָמַר שֶׁלֹּא נַעֲשֶׂה פֶּסֶל וְכָל תְּמוּנָה לְהִשְׁתַּחֲוֹת לָהֶם וְלֹא לְעָבְדָם בְּשׁוּם עֲבוֹדָה בָּעוֹלָם וּלְכָךְ לֹא אָמַר וְלֹא תִּשְׁתַּחֲוֶה לָהֶם, כִּי הוּא נִסְמַךְ אֶל הָעֲשִׂיָּה שֶׁמָּנַע אוֹתָנוּ מֵהִשְׁתַּחֲווֹת לָהֶם. וְהִנֵּה כֻּלָּם אַזְהָרוֹת מֵעֲבוֹדָה זָרָה, וְכֻלָּן חַיָּבֵי מִיתָה, וְאֵין בַּפָּסוּק הַזֶּה אַזְהָרָה לָעֹשֶׂה מֵאָה צְלָמִים שֶׁלֹּא עֲבָדָם, אֲבָל לְמַטָּה יַזְהִיר מִזֶּה "אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם" (שמות כ':כ"ג), וְכֵן "אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ" (שמות ל"ד:י"ז), "לֹא תַעֲשׂוּ לָכֶם אֱלִילִם" (ויקרא כו א):

1THOU SHALT HAVE NO OTHER GODS BEFORE MY FACE. Rashi wrote: “Thou shalt have no other gods. Why is this said?²⁷⁰, 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.²⁷⁵ 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 Beraitha²⁷⁶, Note 209. taught in the Mechilta.²⁷⁷ 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,²⁷⁸ 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,²⁷⁶, 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:²⁷⁹ (Leviticus, Chapter 19). On “Sifra,” See above, Note 52. “Nor make ye to yourselves molten gods.²⁸⁰ 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;²⁸¹ to be your G-d.²⁸² 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.²⁸³ It is thus a prohibition against believing in any of these beings, accepting them as gods, or saying to them, “thou art my god.”²⁸⁴ This is also the opinion of Onkelos, who translated: “[thou shalt have no] other gods excepting Me.”²⁸⁵ 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 Instead it says, Nor make to yourselves molten gods;²⁸⁰ Molten gods do not make unto thee.²⁸⁷ 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.²⁸⁸Thus 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,²⁸⁹ 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,²⁸⁷ Ye shall not make unto thee idols.²⁹⁰

בוְטַעַם עַל פָּנָי כְּמוֹ "אִם לֹא עַל פָּנֶיךָ יְבָרֲכֶךָּ" (איוב א יא), "וְעַתָּה הוֹאִילוּ פְנוּ בִּי וְעַל פְּנֵיכֶם אִם אֲכַזֵּב" (שם ו כח). יַזְהִיר לֹא תַעֲשֶׂה לְךָ אֱלֹהִים אֲחֵרִים, כִּי עַל פָּנַי הֵם, שֶׁאֲנִי מִסְתַּכֵּל וּמַבִּיט בְּכָל עֵת וּבְכָל מָקוֹם בָּעוֹשִׂים כֵּן. הַדָּבָר הֶעָשׂוּי בְּפָנָיו שֶׁל אָדָם וְהוּא עוֹמֵד עָלָיו יִקָּרֵא "עַל פָּנָיו", וְכֵן "וַתַּעֲבֹר הַמִּנְחָה עַל פָּנָיו" (בראשית לב כב), וְכֵן "וַיָּמָת נָדָב וַאֲבִיהוּא וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל פְּנֵי אַהֲרֹן אֲבִיהֶם", שֶׁהָיָה אַהֲרֹן אֲבִיהֶם רוֹאֶה וְעוֹמֵד שָׁם, וּבְדִבְרֵי הַיָּמִים (א כד ב) "וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי אֲבִיהֶם וּבָנִים לֹא הָיוּ לָהֶם". וְהִנֵּה אָמַר לֹא תַעֲשֶׂה לְךָ אֱלֹהִים אֲחֵרִים, שֶׁאֲנִי נִמְצָא עִמְּךָ תָּמִיד וְרוֹאֶה אוֹתְךָ בַּסֵּתֶר וּבַגָּלוּי: וְעַל דֶּרֶךְ הָאֱמֶת תָּבִין סוֹד הַפָּנִים מִמַּה שֶׁכָּתַבְנוּ (רמב"ן על שמות ג':ב'), כִּי הַכָּתוּב הִזְהִיר בַּמַּעֲמָד הַזֶּה "פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם" (דברים ה ד), וְתֵדַע סוֹד מִלַּת "אֲחֵרִים", וְיָבֹא כָּל הַכָּתוּב כִּפְשׁוּטוֹ וּמַשְׁמָעוֹ. וְכֵן רָמַז אוּנְקְלוֹס (תרגום אונקלוס על שמות כ':ג'), וְהוּא שֶׁנֶּאֱמַר (שמות כ':כ"ג) "לֹא תַעֲשׂוּן אִתִּי" וְגוֹ': כִּי אָנֹכִי ה' אֱלֹהֶיךָ לְבַדִּי, וְאֵין רָאוּי שֶׁתְּשַׁתֵּף עִמִּי אֲחֵרִים. וְאָנֹכִי אֵל, תַּקִּיף, שֶׁיֵּשׁ לְאֵל יָדִי, וְקַנָּא, שֶׁאֲקַנֵּא בְּנוֹתֵן כְּבוֹדִי לְאַחֵר וּתְהִלָּתִי לַפְּסִילִים. וְלֹא נִמְצָא בַּכָּתוּב בְּשׁוּם מָקוֹם שֶׁיָּבֹא לְשׁוֹן קִנְאָה בַּשֵּׁם הַנִּכְבָּד כִּי אִם בְּעִנְיַן עֲבוֹדָה זָרָה בִּלְבַד. וְאָמַר הָרַב בְּמוֹרֶה הַנְּבֻכִים (א לב) שֶׁלֹּא תִּמְצָא בְּכָל הַתּוֹרָה וּבְכָל סִפְרֵי הַנְּבִיאִים לְשׁוֹן חֲרוֹן אַף וְלֹא לְשׁוֹן כַּעַס וְלֹא לְשׁוֹן קִנְאָה אֶלָּא בְּעִנְיַן ע"ז בִּלְבַד. וְהִנֵּה בִּקְדוֹשֵׁי עֶלְיוֹן, "וַיִּחַר אַף ה' בְּמֹשֶׁה" (שמות ד':י"ד), "וַיִּחַר אַף ה' בָּם וַיֵּלַךְ" (במדבר יב ט), וְכָתוּב (איוב מב ז) "חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב". אֲבָל בִּלְשׁוֹן קִנְאָה אֱמֶת הוּא. וְכָךְ אָמְרוּ בַּמְּכִילְתָּא (כאן), בְּקִנְאָה אֲנִי נִפְרָע מֵע"ז אֲבָל אֲנִי חַנּוּן וְרַחוּם בִּדְבָרִים אֲחֵרִים:
וּלְפִי דַּעְתִּי שֶׁיַּזְכִּיר קִנְאָה בע"ז בְּיִשְׂרָאֵל בִּלְבַד, וְטַעַם הַקִּנְאָה כִּי יִשְׂרָאֵל סְגֻלַּת הַשֵּׁם הַנִּכְבָּד אֲשֶׁר הִבְדִּילָם לוֹ, כַּאֲשֶׁר פֵּרַשְׁתִּי לְמַעְלָה (יט ה), וְהִנֵּה אִם הָעָם שֶׁלּוֹ מְשָׁרְתָיו פֹּנִים אֶל אֱלֹהִים אֲחֵרִים יְקַנֵּא בָּהֶם הַשֵּׁם כַּאֲשֶׁר הָאִישׁ מְקַנֵּא בְּאִשְׁתּוֹ בְּלֶכְתָּהּ לַאֲחֵרִים, וּבְעַבְדּוֹ בַּעֲשׂוֹת לוֹ אָדוֹן אַחֵר. וְלֹא יֹאמַר הַכָּתוּב כֵּן בִּשְׁאָר הָעַמִּים אֲשֶׁר חָלַק לָהֶם צִבְאוֹת שָׁמַיִם: וּבְכָאן אֲנִי מַזְכִּיר מַה שֶׁיּוֹרוּ הַכְּתוּבִים בְּעִנְיַן ע"ז, כִּי הָיוּ שְׁלֹשָׁה מִינִין, הָרִאשׁוֹנִים הֵחֵלּוּ לַעֲבֹד אֶת הַמַּלְאָכִים שֶׁהֵם הַשְּׂכָלִים הַנִּבְדָּלִים בַּעֲבוּר שֶׁיָּדְעוּ לְמִקְצָתָם שְׂרָרָה עַל הָאֻמּוֹת, כְּעִנְיָן שֶׁכָּתוּב (דניאל י כ) שַׂר מַלְכוּת יָוָן וְשַׂר מַלְכוּת פָּרַס, וְחָשְׁבוּ שֶׁיֵּשׁ לָהֶם יְכֹלֶת בָּם לְהֵיטִיב אוֹ לְהָרַע, וְכָל אֶחָד עוֹבֵד לַשַּׂר שֶׁלּוֹ כִּי הָיוּ הָרִאשׁוֹנִים יוֹדְעִים אוֹתָם, וְאֵלֶּה הֵם הַנִּקְרָאִים בַּתּוֹרָה וּבַכְּתוּבִים כֻּלָּם "אֱלֹהִים אֲחֵרִים", "אֱלֹהֵי הָעַמִּים", כִּי הַמַּלְאָכִים נִקְרָאִים אֱלֹהִים, כְּמוֹ שֶׁנֶּאֱמַר "הוּא אֱלֹהֵי הָאֱלֹהִים" (דברים י יז), "הִשְׁתַּחֲווּ לוֹ כָּל אֱלֹהִים" (תהלים צז ז), "כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים" (שמות י"ח:י"א). וְאע"פ שֶׁהָיוּ הָעוֹבְדִים מוֹדִים שֶׁהַכֹּחַ הַגָּדוֹל וְהַיְּכֹלֶת הַגְּמוּרָה לְאֵל עֶלְיוֹן, וְכָךְ אָמְרוּ רַבּוֹתֵינוּ (מנחות קי:) דְּקָרוּ לֵהּ אֱלָהּ דֶּאֱלָהַיָּא, וּבְזֶה אָמַר הַכָּתוּב "זוֹבֵחַ לָאֱלֹהִים יָחֳרָם" הִזְכִּירָם בְּשֵׁם הַיְּדִיעָה:
וְהַמִּין הַשֵּׁנִי בע"ז, שֶׁחָזְרוּ לַעֲבֹד לִצְבָא הַשָּׁמַיִם הַנִּרְאֶה, מֵהֶם עוֹבְדֵי הַשֶּׁמֶשׁ אוֹ הַיָּרֵחַ, וּמֵהֶם לְמַזָּל מִן הַמַּזָּלוֹת, כִּי כָּל אַחַת מִן הָאֻמּוֹת יָדְעָה כֹּחַ הַמַּזָּל בָּהּ כְּפִי מִשְׁטָרוֹ עַל הָאָרֶץ שֶׁלָּהֶם, וְחָשְׁבוּ כִּי בַּעֲבוֹדָתָם יִגְבַּר הַמַּזָּל וְיוֹעִיל לָהֶם, כְּעִנְיָן שֶׁכָּתוּב (ירמיה ח ב) "וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם", וּכְמוֹ שֶׁנֶּאֱמַר בַּתּוֹרָה בְּאִסּוּר שֶׁל ע"ז (דברים ד יט) "וּפֶן תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ וְאֶת הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל הַשָּׁמָיִם", יֹאמַר, כִּי בַּעֲבוּר שֶׁחָלַק הַשֵּׁם אוֹתָם לְכָל הָעַמִּים וְנָתַן לְכָל עַם כּוֹכָב וּמַזָּל, לֹא תִּהְיֶה נִדָּח אַחֲרֵיהֶם לְעָבְדָם. וְאֵלֶּה הָאֲנָשִׁים הֵם שֶׁהֵחֵלּוּ לַעֲשׂוֹת הַצּוּרוֹת הָרַבּוֹת בַּפְּסִילִים וְהָאֲשֵׁרִים וְהַחַמָּנִים, כִּי הָיוּ עוֹשִׂים צוּרוֹת מַזָּלָם בַּשָּׁעוֹת אֲשֶׁר לָהֶם הַכֹּחַ כְּפִי מַעֲלָתָם, וְהָיוּ נוֹתְנִים בָּעָם, כְּפִי מַחְשַׁבְתָּם, כֹּחַ וְהַצְלָחָה: וְקָרוֹב בְּעֵינַי שֶׁהוּחַל זֶה בְּדוֹר הַפַּלָּגָה כַּאֲשֶׁר הֱפִיצָם הַשֵּׁם אֶל הָאֲרָצוֹת, וּמָשְׁלוּ בָּהֶם הַכּוֹכָבִים וְהַמַּזָּלוֹת לְמַחְלְקוֹתֵיהֶם, כִּי הַבּוֹנִים הָיוּ רוֹצִים לַעֲשׂוֹת לָהֶם שֵׁם וְלֹא יִתְחַלְּקוּ, כַּאֲשֶׁר רָמַזְתִּי בִּמְקוֹמוֹ (בראשית יא ב): וְהָיוּ לְכָל אֵלֶּה הַכִּתּוֹת נְבִיאֵי שֶׁקֶר מַגִּידִים לָהֶם מִן הָעֲתִידוֹת וּמוֹדִיעִים קְצָת הַבָּאוֹת עֲלֵיהֶם בְּחָכְמַת הַקֶּסֶם וְהַנִּחוּשׁ, כִּי יֵשׁ גַּם לַמַּזָּלוֹת שָׂרִים שׁוֹכְנִים בָּאֲוִיר כַּמַּלְאָכִים בַּשָּׁמַיִם יוֹדְעִים בָּעֲתִידוֹת. וּמִמִּין הָעֲבוֹדָה הַזֹּאת הָיוּ מֵהֶם עוֹבְדִים לַאֲנָשִׁים, כִּי בִּרְאוֹתָם לְאֶחָד מִבְּנֵי הָאָדָם מֶמְשָׁלָה גְּדוֹלָה וּמַזָּלוֹ עוֹלֶה מְאֹד כִּנְבוּכַדְנֶצַּר, הָיוּ אַנְשֵׁי אַרְצוֹ חוֹשְׁבִים כִּי בְּקַבְּלָם עֲלֵיהֶם עֲבוֹדָתוֹ וְכַוָּנָתָם אֵלָיו יַעֲלֶה מַזָּלָם עִם מַזָּלוֹ, וְהוּא ג"כ יַחְשֹׁב כִּי בְּהִדָּבֵק מַחְשַׁבְתָּם בּוֹ תּוֹסִיף לוֹ הַצְלָחָה בְּכֹחַ נַפְשׁוֹתֵיהֶם הַמְּכֻוָּנוֹת אֵלָיו. וְזֶה הָיָה דַּעַת פַּרְעֹה כְּדִבְרֵי רַבּוֹתֵינוּ (שמו"ר ט ז), וְדַעַת סַנְחֵרִיב שֶׁאָמַר הַכָּתוּב בְּמַחְשַׁבְתּוֹ "אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן" (ישעיה יד יד), וְחִירָם וַחֲבֵרָיו שֶׁעָשׂוּ עַצְמָם אֱלוֹהוֹת, כִּי הָיוּ רְשָׁעִים לֹא שׁוֹטִים גְּמוּרִים:
וְהַמִּין הַשְּׁלִישִׁי בע"ז, אַחַר כָּךְ חָזְרוּ לַעֲבֹד אֶת הַשֵּׁדִים שֶׁהֵם רוּחוֹת, כַּאֲשֶׁר אֲפָרֵשׁ בע"ה (ויקרא יז ז), כִּי גַּם מֵהֶם יֵשׁ מְמֻנִּים עַל הָאֻמּוֹת שֶׁיִּהְיוּ הֵם בַּעֲלֵי הָאָרֶץ הַהִיא לְהַזִּיק לְצָרֵיהֶם וְלַנִּכְשָׁלִים שֶׁבָּהֶם, כַּיָּדוּעַ מֵעִנְיָנָם בְּחָכְמַת נֶגְרְמוֹנְסְיָא, גַּם בְּדִבְרֵי רַבּוֹתֵינוּ. וּבְזֶה אָמַר הַכָּתוּב (דברים לב יז) "יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַּ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם", לָעַג לָהֶם הַכָּתוּב שֶׁהֵם זוֹבְחִים גַּם לַשֵּׁדִים שֶׁאֵינָם אֱלוֹהַּ כְּלָל, כְּלוֹמַר שֶׁאֵינָם כַּמַּלְאָכִים הַנִּקְרָאִים אֱלוֹהַּ, אֲבָל הֵם אֱלֹהִים שֶׁלֹּא יְדָעוּם, כְּלוֹמַר שֶׁלֹּא מָצְאוּ בָּהֶם שׁוּם אֱלֹהוּת וְכֹחַ שׁוּלְטָנוּת, וְהֵם חֲדָשִׁים לָהֶם שֶׁלָּמְדוּ לַעֲשׂוֹת כֵּן מֵחָדָשׁ מִן הַמִּצְרִים הַמְּכַשְּׁפִים, וְגַם אֲבוֹתֵיהֶם הָרְשָׁעִים כְּתֶרַח וְנִמְרוֹד לֹא שְׂעָרוּם כְּלָל. וּמִזֶּה מַזְהִיר "וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם" (ויקרא יז ז):
וְהִנֵּה הַתּוֹרָה אָסְרָה בַּדִּבּוּר הַזֶּה הַשֵּׁנִי כָּל עֲבוֹדָה בִּלְתִּי לַה' לְבַדּוֹ, וּלְכָךְ הִזְהִיר בַּתְּחִלָּה לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, שֶׁהֵם הַמִּין הָרִאשׁוֹן, וְזֶהוּ עַל פָּנָי, כַּאֲשֶׁר רָמַזְתִּי סוֹדוֹ וְהִזְהִיר עוֹד עַל הַפֶּסֶל וְגַם עַל הַתְּמוּנָה שֶׁהִיא תִּרְמֹז גַּם לַדָּבָר הָרוּחָנִי הַמְדֻמֶּה, כְּעִנְיָן שֶׁכָּתוּב (איוב ד טז) "יַעֲמֹד וְלֹא אַכִּיר מַרְאֵהוּ תְּמוּנָה לְנֶגֶד עֵינָי". וְכָךְ אָמְרוּ (ר"ה כד:) "אֲשֶׁר בַּשָּׁמַיִם", לְרַבּוֹת חַמָּה וּלְבָנָה כּוֹכָבִים וּמַזָּלוֹת, "מִמַּעַל" לְרַבּוֹת מַלְאֲכֵי הַשָּׁרֵת. כִּי גַּם בָּהֶם יַעֲשׂוּ צוּרוֹת לַשְּׂכָלִים הַנִּבְדָּלִים אֲשֶׁר הֵם נֶפֶשׁ לַמַּזָּלוֹת, כַּאֲשֶׁר הָיָה בְּעִנְיַן מַעֲשֵׂה הָעֵגֶל שֶׁאֲנִי עָתִיד לְפָרֵשׁ בע"ה (רמב"ן על שמות ל"ב:א').

2AL PANAI’ (BEFORE MY FACE). This is similar in meaning to these expressions: Surely ‘al panecha’ (to Thy face) he will blaspheme Thee;²⁹¹ Now therefore be pleased to look upon me; for surely I shall not lie ‘al p’neichem’ (to your face).²⁹², 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).²⁹³ 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,²⁹⁴ 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.²⁹⁵, 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 written²⁹⁶ that Scripture warned concerning the Revelation:²⁹⁷ ‘Panim b’phanim’ (face to face) did the Eternal speak with you.²⁹⁸ 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.²⁹⁹ 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.³⁰⁰ “For I the Eternal thy G-d am a jealous G-d,³⁰¹ i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am E-il,³⁰². the Mighty One,³⁰³ Who has the power in My hand;³⁰⁴, 31:29. and I am, furthermore, kana, avenging from the one who gives My glory to another and My praise to graven images.”³⁰⁵Now 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 Nebuchim³⁰⁶ 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;³⁰⁷ And the anger of the Eternal was kindled against them [i.e., Aaron and Miriam] and He departed!³⁰⁸ 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.³⁰⁹ 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:³¹⁰ “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.³¹¹ 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.³¹²At 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 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,³¹⁴ the prince of the kingdom of Persia.³¹⁵, 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,³¹⁶ for angels are called elohim, as it is said, He is G-d of gods;³¹⁷, 10:17. Bow down to Him, all ye gods;³¹⁸ For the Eternal is greater than all gods.³¹⁹ 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,³²⁰ [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.³²¹ 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,³²² 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.³²³ 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,³²⁴ 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.³¹² 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.³²⁵ 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,³²⁶ 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 name³²⁷ and not be scattered, as I have hinted in its place.³²⁶ 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],³²⁸ and of Sennacherib, concerning whose ideas Scripture says, I will ascend above the heights of the clouds; I will be like the Most High,³²⁹, 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 Hiram³³⁰ and his companions³³¹ 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.³³² (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.³³³ 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.³³⁴ 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 Nimrod³³⁵ 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.³³⁶Thus in this second commandment, the Torah prohibited all [kinds of] worship, save unto the Eternal only.³³⁷ 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,³³⁸ 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.³³⁹ And so have the Rabbis said:³⁴⁰ “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 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.³⁴¹