Vayikra 19:4 - To be molten or to not be molten? Sources with notes and questions

Questions about this verse:

• Why use the word "elilim" instead of a phrase like "elohim acharim/other gods" or the like? The term is rare and only appears here and in two verses from Psalms, below, which contrast elilim (rendered as idols) to God (YHVH).
  
• What does it mean to "turn" to these non-gods? Why this term? Why not "worship" or "bow down to"? Since we do have those verbs in other places, what new aspect of avoiding idolatry does this verb come to teach?
  
• Why specifically single out "molten" gods in this commandment. What is a "masecha" exactly? Is there something about that kind of idol in particular that bring something specific to this commandment?
  
• Why end with the phrase "I am YHVH your God"? It has been appearing as a refrain all over this Torah portion, but not after all verses. Why might it appear at the end of this one?

Rashi understands the verb "al tifnu" to be a rough synonym to "worship," and then says that worshipping that which is not important or a non-entity (his take on elilim) runs the serious risk of turning an idol/molten image into a false god or what could be mistaken for God. In essence, this is the slippery slope argument once again.

In the original time of the Torah, these "non-entities" were clearly images or statues of pagan deities, which were clearly a source of temptation in our shared past. Their presence was a source of perpetual risk of backsliding into idolatry. In our day, we don't have statues of images of pagan deities hardly anywhere. Today, what are these "non-entities" that we should not turn towards?

• Physical objects present in our lives that are in danger of being worshipped; money; luxury items; cars; shoes; anything physical that gets more attention that it should. Entities that should be considered non-entities.
  • This could pertain to ritual objects, which are sometime thought to be imbued with power drawn from above (as any idol might be as well) that could provide divine protection.
• Non-physical entities are also "non-entities," things that are not part of the physical world, but are real and often objects of worship all the same: ego, fame, personal glory; greed.

For both kinds: Non-entities that are just that, not important, or not supposed to be important, but are at risk of being deified if given more attention than they are due.

For Ibn Ezra, it is not enough not to worship them. This verb "al tifnu" is about not even thinking about them, let alone looking at them. Complete avoidance is an even strong fence around this negative commandment.

Ibn Ezra: false objects, to things that do not exist. What is worshipped that also does not really exist, or has no reality (no Yesh) The idols and images exist, but the things that the idols or images refer to have no reality. This is different from Rashi's take, because he thinks that the danger is in turning things that are real into deities. Ibn Ezra is concerned about worshipping things that have no reality whatsoever, complete delusions.

Ramban adds that people will come to believe that any future event foretold with an idol will actually happen, which limits free will. The fixed image of a deity also come with a fixed notion of the future.

The larger issue: a static world vs a dynamic world.

A world view that regards the world as concrete, fixed, set in stone, is the major issue. Things are the way that they are, and they cannot change. All power is thus god-given and not to be challenged. The Jewish world view is different: God cannot be set in stone. The world is not set in stone. Time is not set in stone. We cannot be set in stone. Our choices cannot be set in stone.

All is dynamic, fire, spirit, wind, formless void.

Then Sforno might be adding that an additional layer is that these graven images might get some amount of respect, which they do not deserve. This is also the problem with Pharaoh, who saw himself as a deity, worthy of that kind of respect, but deserved none of it. Do not give this kind of non-entity the time of day, lest is lead people, including us, on to regard that thing or non-thing as something to be worshipped.

What are idolatrous thoughts? What would make a thought idolatrous?

Or what are thoughts that take us "backwards" or "regressive" thoughts?

Another layer of the issue: making an idol, even for the sake of the Heavens, which Bechor Shor mentions as a possibility, would be an iron curtain between us and the truth, which is that God is dynamic (I am that I am), and so are we (in God's image), and so it time (free will given - I am that I am / in God's image).

Love this. If we let ourselves become static, hard, unable to reform, reshape, then we become idols as well. In what ways are we static and unchanging? In what ways are we fluid and dynamic? How do we avoid becoming "masechah/static" and remain fluid and dynamic?

Another layer of concern is that not only would one think about idols in ways that are incorrect and the future and even the self, it is that when one thinks about non-entities in this way, one leaves no room for God in one's mind. Do not read the verse as "don't turn to them," but rather "don't let them fill your mind, leaving no room for God."

Takes fluids, wax, plaster, and even metal, and uses them in turn to create something static. The key is to remain fluid, non-static, able to adapt and change, to grow and evolve.