Deuteronomy 5 is both vast in scope and chock-full of bedrock concepts for those interested in delving
into the wellspring of the Judeo-Christian value system in general, and Judaism in particular. For all its
profundity and significance, however, Abravanel keeps things as down-to-earth as possible. Here we
shall see how he tackles the first of the Ten Commandments, a chapter that relays the Decalogue.
“I am God your Almighty, Who brought you out of the land of Egypt, out
of the house of bondage. You shall have no other gods before Me.”
God informed the Children of Israel with this first commandment of something broached earlier. That is,
Jews are not subject to the whims of any guardian angel, in the way that Gentiles are. Instead, Hebrews
are answerable only to the Almighty. Bold and underscore: to God and to no other. Since the Almighty is
not a creation, as are guardian angels, this marks Him as different. Absolutely different. The power
exerting influence over the Jews is the Creator of the world. He is the driver or mover behind all
existence. Ex nihilo, He forged the world.
On the ineffable name of the Master of the universe, note that it is never used in conjunction with any
of His other appellations. Often, we refer to it as the explicit name on account of its unique and lofty
stature. The four-letter spelling shares letters with the Hebrew term meaning existence, insinuating that
He brought the world into existence, creating it from scratch.
The first commandment reads: "I am God your Almighty." It establishes God's credentials, to be crude.
Jews are hereby informed that He goes by His ineffable name, due to His having brought the galaxies
into being, created them. He is the same Who avails Himself to the Hebrews, and shepherds them.
A first order of business, we may say, was bringing them out of Egypt. Technically or mechanically
speaking, He accomplished this feat by subduing the opposing Egyptian forces – guardian angels. On
topic, we find: "And against their gods, God meted out justice (Numbers)."
The Ten Commandment's opening words reveal more; they lay bare the main point of the whole
enterprise. Exodus set the stage for God's role as the nation's Steward. "But God took you and brought
you out from the crucible called Egypt", a verse in Deuteronomy 4 teaches. From that moment onward
and up to this very day, the Jewish people are His lot. Hence,"I am God…" goes on record: The very one
Who communicates with them is none other than the Almighty. He is the Source of all creation, Maker
of it. "…your Almighty" bespeaks the rationale behind the first commandment. For the Hebrews, there
are no other gods; there are no guardian angels, save for the Almighty, may He be exalted. "Who took
you out" for no reason other than so you would be His everlasting portion.
After God created the right backdrop, He proceeded to the second commandment. "There shall not be
for you other gods in My presence." Having drilled into the Hebrews’ heads that they are different than
other peoples, insofar the other nations are subject to guardian angels, it follows that Jews are left only
with God. Hence, it rates unconscionable for them to adopt other gods. More exact, the Torah outlaws
Jews from venerating non-corporeal agents, beings that sit foremost in the Shechinah's presence."…in
My presence" delineates this prohibition, owing to the fact that they reside in His presence, in His
company. Scrolling lower on Heaven's hierarchy than guardian angels are celestials. Regarding them,
"Do not make for yourselves graven images of any form that is in heaven above."
Thus far, we have only been speaking about entities that call the skies home. What about life on earth?
Can nature be worshipped? No. It is patently prohibited to attribute governorship to a thing, because
these creations cannot alter or undo their own innate nature. Axiom: No one nor any thing can uproot
itself. "Or [do not make] that which is on the land below or under sea level, in the water."
Categorically, Abravanel continues, Jews are prohibited to pledge allegiance to those domains in which
man lives. They are: (1) the spiritual world, (2) the heavenly world, and (3) the lower world. In a wide
sweep, "You shall not bow down to them, nor serve them." Broadly this takes into account spiritual,
celestial, and earthly beings. And the prohibition comes for a simple reason: all are creations."For I am
God…" – through the ineffable name, the Creator. He has not placed intermediaries over Jews."For I am
God your Almighty" – in all their comings and goings, the Chosen People are in My hands.
Lest Jews think that God in all His worshipfulness cares little if they bow down to and venerate other
gods, they are quickly disabused from such folly. All the more so, a misguided Jew may presume, God
should play down such puerility seeing that all of these three entities are His creations. It’s not so.
Here, God is not objecting to Jews “elevating” these entities to godlike status. Of course, they are not the
creators. But His objection comes from a different corner, that is, as His role as the Chosen Nation's
divine influence, their Mover & Shaker. Should Jews get their loyalties wrong, their sole Guide will have
been wronged. He will avenge the affront. Compare the relationship between spouses. Precisely
because of a husband’s affection for his wife, he fumes should she wander off with another man. "A
jealous God", captures this sentiment.
Here, in brief form, Abravanel sets the stage for better understanding the first commandment.
