The prohibition against worshipping other gods is the second of the Ten Commandments, and one of the seven Noahide Laws, the laws the rabbis understood to be incumbent upon all non-Jews as well. That is, ideally, all the world recognizes God as the Creator and Master of the Universe. Nevertheless, worship of other gods is central to the dramatic relationship between God and Israel throughout the Tanakh (Hebrew Bible). Defining idolatry and ensuring that one does not inadvertently worship an idol or other god is the core of the mishnaic and talmudic tractates of Avodah Zarah.
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The Divine Command Against Idolatry
TANAKH
The prohibition against idolatry is among the first commandments given to the Jewish people at the Revelation at Sinai. The biblical book of Exodus includes the prohibition of idolatry among the Ten Commandments, emphasizing the harsh consequences for those who disobey it.
The Futility of Idol Worship
TANAKH
Many biblical texts ridicule idol worship, arguing that it indicates faith in a powerless inanimate object as opposed to all-powerful God. The book of Psalms warns that such worship is foolish and sharply criticizes the many nations who participate in such religious practice.
A Jealous God?
COMMENTARY
The passage in the Bible that prohibits idolatry notes that the God of Israel is a “jealous God.” Rabbi Ovadiah Seforno, in his 16th-century commentary on the Torah, explains that, contrary to what might seem to be the plain meaning of the text, God does not actually envy other deities.
The Core of Jewish Faith
MIDRASH
The prohibition against idolatry is widely considered to be a core principle of Judaism. Sifrei Devarim, an ancient work of legal midrash on the book of Deuteronomy, weighs idolatry as equal to the entire rest of the Torah — for better and for worse.
Our Everyday Idols
COMMENTARY
While the prohibition of idolatry technically only applies to the worship of deities, the principle behind it may extend to other kinds of worship or devotion. Dr. Avivah Gottlieb Zornberg, a contemporary biblical scholar and author, explains idolatry as an expression of desire.
A Widespread Transgression
TALMUD
While idol worship was already less common by talmudic period (ca. 200–600 CE), it was a widespread sin among biblical Israelites. The Babylonian Talmud in tractate Sanhedrin presents the ancient Israelite King Menashe as an example of an otherwise pious Israelite who fell prey to the lures of idolatry of his time.
Abraham’s Stand Against Idolatry
MIDRASH
Abraham, the patriarch of the Jewish people, is understood in Jewish tradition to be an early opponent of idolatry. Bereshit Rabbah, the ancient midrash from the land of Israel on the book of Genesis, tells a story of Abraham taking a dangerous stand against idol worship.
Idolatry as Unfaithfulness
TANAKH
Many biblical texts employ the metaphor of God and Israel as in a committed exclusive relationship — to wit, worshiping other gods is akin to adultery. The book of Ezekiel uses the imagery of an unfaithful spouse who spurns her loving husband to portray the Israelites’ worship of foreign deities.
Many Gods and Many Factions
MIDRASH
The rabbinic sages argue that idolatry can lead to disunity among the Jewish people. Vayikra Rabbah, an ancient midrashic work on the book of Leviticus, relates an argument between a Jew and a Gentile about the merits and costs of worshiping more than one god.
Idolatry and the Spirit of Evil
CHASIDUT
In the kabbalistic tradition, the evil spiritual forces in the world are intimately connected with the dangers of idolatry. Rabbi Schneur Zalman of Liadi, the Chasidic founder of Chabad, explores this connection in Tanya, his theological and philosophical work.
Idolatry: A Manifestation of Poor Character
MUSAR
Idolatry is often presented as one of the most serious sins, but some Jewish thinkers argue that such a claim might minimize the severity of unethical conduct. Rabbi Nosson Tzvi Finkel, in his 20th-century ethical work, Ohr HaTzafun, makes the case that the severity of idolatry comes from its connection to bad character.
Idolatry and Sexual Immorality
COMMENTARY
Some biblical commentators, including Rashi, argue that the sins of idolatry and sexual immorality are connected in the history of the Jewish people. In his 16th-century work Gur Aryeh, a supercommentary on the renowned 11th-century Torah commentary of Rashi, Maharal of Prague explores the relationship between those two sins.
What Qualifies as Idol Worship?
MISHNAH
The prohibition of idolatry is defined broadly in Jewish law, extending to a range of behaviors and intentions. Tractate Sanhedrin of the Mishnah, the first codification of Jewish law, from the early third-century land of Israel, describes the different actions that legally constitute idol worship.
The Origins of Idolatry
HALAKHAH
If God alone created the world, and the first humans worshiped the one true God, how did humanity come to believe in multiple deities and worship idols? In his comprehensive 12th-century legal code, Mishneh Torah, Rambam offers an account of the origins of idolatry.
A Theological Error
JEWISH THOUGHT
It is possible, some Jewish thinkers posit, to believe in one transcendent God and to nonetheless worship idols. In his 15th-century philosophical work, Sefer HaIkkarim, Rabbi Joseph Albo argues that idolatry can actually emerge from a misunderstanding of God’s relationship with the created world.
Kabbalistic Teachings Under Scrutiny
KABBALAH
Some Jewish leaders have expressed that kabbalistic traditions diverge from traditional monotheism, going so far as to accuse its adherents of idolatry. Rabbi Yihya Qafih, a 20th-century Yemenite Jewish religious leader, presents a critique of the mystical teachings of Kabbalah and questions their authenticity and theological legitimacy.
Idolatry and Prophecy, Two Sides of the Same Coin
MUSAR
Jewish tradition teaches that idolatry ceased to have a widespread appeal at about the same time as the end of the era of prophecy. Rabbi Yaakov Yitzchok Ruderman, a 20th-century rabbi, explains why these two events had to coincide.
From Idolatry to Monotheism
LITURGY
Part of the narrative of the national redemption of the Jewish people is their transformation from idol worshipers to monotheists. The Passover Haggadah, in its account of the exodus from Egypt, highlights the nascent Jewish people’s journey toward the one true God.
Navigating the Nuances of Idolatry
MISHNAH
Ancient Jews who lived amidst majority pagan cultures experienced a conflict between their desire to participate in communal life and the commandment to avoid idols and their worship. The Mishnah, the first codification of Jewish law, from the early third-century land of Israel, in tractate Avodah Zarah recounts the story of a prominent rabbinic sage who navigated just such a conflict.
Mesopotamia: Abraham smashes idols, left, and, right, his father, Terah, worships them. Yaakov Ben Yehuda Leyb Scribe (Berlin, 1731). CCO 1.0 Dedication
Mesopotamia: Abraham smashes idols, left, and, right, his father, Terah, worships them. Yaakov Ben Yehuda Leyb Scribe (Berlin, 1731). CCO 1.0 Dedication
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