Shabbos Parashas Yisro - 5774
Shabbos Parashas Yisro - 5774
Rabbi Hal Miller
You shall not have other gods in My presence. [Shemos 20:3]
What does "in My presence" mean? Is it allowable to have other gods if Hashem
isn't watching?
Rashi asks why this commandment exists at all. There are other verses that
prohibit idolatry, what does this one add? Rashi offers a few explanations to
differentiate. Two in particular are of interest here. On the words "other
gods", he says, "It is impossible to explain 'gods other than Myself', for it
is an affront to Him Above to call them 'gods' alongside Him." This means that
the verse is prohibiting us from using the term 'god' for anything else at all
other than Hashem. The second Rashi is on the phrase "in My presence, which
Rashi says means "all the while that I exist", which he equates to "forever".
He uses this to explain that the commandments are for all generations, not
just the people at Sinai.
The wording of our verse is 'al panai'. While the usual meaning is "in my
presence" the literal meaning is in, on or to "my face". Rav Hirsch translates
"in opposition to My will".
Nechama Leibowitz gives a number of interpretations. It can mean "disapproval
and anger, in the sense of 'to my face', as in 'The face of the L-rd is
against those who do evil' [Tehillim 34:17]". She brings Onkelos, who says it
means "in addition to Me", and Rabbeinu Avraham ben HaRambam, who says that it
prohibits us from accepting "the services of any mediator between G-d and man."
Then she takes the discussion in another direction: the practice of worshiping
sticks and stones has long since ceased to be a major problematic influence in
the world that might affect the Jewish people. She asks, "Is it conceivable
that the second commandment of the Decalogue should have ceased to be
applicable?" She explains that this assumes only one definition of idolatry,
that of looking for a replacement for the Creator. But there are other forms
as well. In particular she notes "the devoting of all energies and thoughts
to the accumulation of wealth and achievement of worldly success." When one
dedicates himself to this, it is as if he says that money is his god. Money
becomes "an end in itself rather than the means to attain other things. Indeed
idolatry may be defined as the transformation of means, even perfectly
legitimate ones, into ends in themselves."
Nachshoni cites Sforno who says "the words 'al panai' remind us that Hashem is
everywhere. As this is so, it is inappropriate to give honor to His servants."
Abarbanel supports this, "no other gods from among those who stand constantly
before Hashem, the heavenly bodies and angels." Netziv explains this further,
"we are forbidden to crown other authorities over ourselves, but this
prohibition only applies to those that will be 'in place of Me'", which
Nachshoni explains as "we are forbidden to crown other authorities over
ourselves", meaning that we may not appoint others as being somehow
superior to us in general. But "accepting the spiritual authority of
holy people is not only permissible but advisable." Thus having a human
teacher and guide is appropriate, having any entity being more than that is
wrong, other than Hashem Himself.
Leibowitz summarizes by defining the sin as "having other gods, worshipping
values and objects which are transitory or that only exist to be subordinate
to the service of G-d." This both demonstrates the unity of G-d and the need
to keep our priorities in order. Financial success is merely a tool, a means
not an end, one that is to be applied to the real things in life. Those are
not physical pleasures but spiritual ones.
G-d is always watching, always present. The "other gods" are not limited to
wood and stone carvings, but anything that we give too much priority to. This
commandment tells us to step back once in a while and re-prioritize our lives.