Avoda Zara

 Avoda Zara:

Exo 20:1-7 And Elohim spoke all these Words, saying,

Rashi: God spoke: Heb. אֱלֹהִים. [The word] אֱֱלֹהִים always means “a judge.” [This Divine Name is used here] because there are some sections in the Torah [that contain commandments] that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” [signifying God’s role as] a Judge, [Whose function is] to mete out punishment [when the Ten Commandments are not obeyed]. [from Mechilta]

all these words: [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually. — [from Mechilta]

to respond: Heb. לֵאמֹר, lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.” -[from Mechilta]

2 “I am Adonai your Elohim, who brought you out of the land of Mitsrayim, out of the house of slavery.

Rashi: Who took you out of the land of Egypt: The taking [you] out [of Egypt] is sufficient reason for you to be subservient to Me. Alternatively, [God mentions the Exodus] since He revealed Himself on the sea as a valiant warrior, and here He revealed Himself as an old man full of mercy, as it is said: “and beneath His feet was like the form of a brick of sapphire” (Exod. 24:10). That [brick] was before Him at the time of the enslavement [to remember the Israelites’ suffering when they made bricks as slaves], “and like the appearance of the heavens” (Exod. 24:10), [i.e., there was joy before Him] when they were redeemed. Since I change in [My] appearances, do not say that they are two [Divine] domains, [but] I am He Who took you out of Egypt and [I am He Who performed the miracles] by the sea (Mechilta). Alternatively, [God mentions the Exodus] since they [the Israelites] heard many voices [during the revelation], as it is said: “And all the people saw the voices” (verse 15), [meaning that] voices came from four directions and from the heavens and from the earth, [so] do not say that there are many domains (Exod. Rabbah 5:9). And why did He say [this] in the singular [possessive], אֱלֹהֶי? In order to give Moses an opening to offer a defense in the incident of the calf. This is [the meaning of] “Why, O Lord, should Your anger be kindled against Your people?” (Exod. 32:11). You did not command them, “You shall not have the gods of others before Me,” but [You commanded] me alone (Exod. Rabbah 43:5).

out of the house of bondage: Literally, out of the house of slaves. [I.e.,] from Pharaoh’s house, where you were slaves to him. Or perhaps [Scripture] means only: from the house of slaves, that they were slaves to [other] slaves? Therefore, Scripture says: “and He redeemed you from the house of bondage, from the hand of Pharaoh, king of Egypt” (Deut. 7:8). Consequently, you must say that they were slaves to Pharaoh, but not slaves to [other] slaves. — [from Exod. Rabbah 43:5]

3 “You have no other mighty ones against My face.

Rashi: You shall not have: Why was this said? Since it says, “You shall not make for yourself, etc.” I know only that one may not make [graven idols, etc.] How do I know that one may not keep what was already made? Therefore, Scripture states: “You shall not have.” -[Mechilta]

the gods of others: Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean: gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]

in My presence: Heb. עַל-פָּנָּי [This means] as long as I exist [signifying forever. God states this so] that you should not say that only that generation was commanded [prohibited] concerning idolatry. — [from Mechilta]

Exo 20:4 “You do not make for yourself a carved image, or any likeness of that which is in the heavens above, or which is in the earth beneath, or which is in the waters under the earth,

Rashi: a graven image: Heb. פֶּסֶל [It is called by this name] because it is sculpted (נִפְסָל).

or any likeness: The likeness of anything that is in the heavens.

Ariel: Or any likeness in your 'dreams' or 'visions'

Exo 20:5 you do not bow down to them nor serve them. For I, Adonai your Elohim am a jealous Ěl, visiting the crookedness of the fathers on the children to the third and fourth generations of those who hate Me,

Rashi: a zealous God: Heb. קַנָּא, zealous to mete out punishment. He does not forgo retaliating by forgiving the sin of idolatry. Every [expression of] קַנָּא means enprenemant in Old French, zealous anger. He directs His attention to mete out punishment.

of those who hate Me: As the Targum [Onkelos paraphrases: when the sons continue to sin following their fathers, i.e.], when they cling to their fathers’ deeds. — [from Sanh. 27b]

Exo 20:6 but showing loving-commitment to thousands, to those who love Me and guard My commands.

Rashi: perform loving-kindness: that a person does, to pay the reward until the two-thousandth generation. It is thus found that the measure of reward [from God] exceeds the measure of [His] retribution by [the ratio of] one to five hundred, for this one is for four generations, and that one is for two thousand [generations]. -[from Tosefta Sotah 4:1]

Exo 20:7 “You do not bring the Name of Adonai your Elohim to naught, for Adonai does not leave the one unpunished who brings His Name to naught.

You shall not take the name of the Lord, your God, in vain: You shall not swear in vain by the name of the Lord, your God. — [Onkelos] לַֹשָוְא-[This word appears twice in this verse.] (The second [mention of לַֹשָוְא is an expression of falsehood, as the Targum [Onkelos] renders: לְֹשִיקְרָא, as it says [in Shavuos 21a]: "What constitutes a vain oath? If one swears contrary to what is known, [for example, saying] about a stone pillar that it is [made of] gold. (The first [mention of לַֹשָוְא is an expression of vanity, as the Targum [Onkelos] renders: [לְמַגָּנָא].) This [refers to] one who swears for no reason and in vain, [for example making an oath] concerning [a pillar] of wood, [saying] that it is wood, and concerning [a pillar] of stone, [saying] that it is stone. — [from Shevuoth 29a, Mechilta]

Composed: Talmudic Babylon, c.450 - c.550 CE

Tractate Avodah Zara (“Idolatry”) is a tractate in Seder Nezikin (“Order of Damages") that discusses the prohibition of idolatry and regulations on interactions between Jews and idolaters. The first two chapters address economic relationships with idolaters and consumption of their food. The third and fourth chapters discuss laws related to forbidden idols and images and the process of their nullification, and the fifth chapter discusses the prohibition of deriving benefit from wine that was poured as libation for idol worship.

I am very sorry. I have to add. If you mention the name 'Jesus' on this group, or when we have a chat, you have to define that it is no 'Avoda Zara'. The same with all other deity's names. Only for discussions about. NOT for 'honoring' these deities as your or everyone's elohim.

As Rashi is teaching:

'the gods of others: Heb. אֱלֹהִים אִחֵרִים, which are not gods, but that others have made them for gods over themselves. It is impossible to interpret this passage to mean: gods other than I, since it is a disgrace for Heaven to call them gods along with Him. Alternatively: strange gods, for they are strange to their worshippers. They cry out to them, but they do not answer them, and it appears as if it [the god] were a stranger, who never knew him [the worshipper]. — [from Mechilta]