What are the implications of the word "Lo Sishtachaveh Lahem, v'Lo Sa'avdem"?
Sanhedrin 61b: "Lahem" implies "Do not bow down to them;" 'but you may bow down to a human-being like yourself.' "V'Lo Sa'avdem" precludes a human-being who is worshipped like Haman from the concession. 1
See Torah Temimah, note 29, who explains the difference.
Since the Torah writes "v'Lo Sa'avdem," why does it need to specify "Lo Sishtachaveh Lahem"?
Sanhedrin 61b: "Lo Sa'avdem" refers to worshipping an Avodah Zarah in the way that it is normally worshipped (such as exposing oneself and defecating to Pe'or, or throwing a stone at Markulis); 1 whereas "Lo Sishtachaveh Lahem" refers to bowing down (prostrating oneself) to an idol, even though it is not the way that that idol is normally worshipped.
Yerushalmi Sanhedrin, 5:9: To teach us that someone who performs a number of different Avodos 2 on behalf of an Avodah Zarah is Chayav for each one independently.
What is the significance of three instances in the Torah prohibiting prostration to an idol - one here, one in Parshas Mishpatim "Lo Sishtachaveh Lahem v'Lo Sa'avdem" (Shemos 23:24), and one in Ki Sisa '"Ki Lo Sishtachaveh l'Eil Acher" (34:14)?
Sanhedrin 63b: One refers to 'k'Darkah' (i.e., that is the way that that particular idol is worshipped), once to 'she'Lo k'Darkah' (even if it is not the way that it is worshipped), and once, to render one Chayav for each Avodah - Refer to 20:5:0.2:2.
What are the connotations of "Keil Kana"?
Rashi: It means that, when it comes to Avodah-Zarah, Hashem is zealous - He will punish the sinner, and not pardon him.
Ramban (in Pasuk 3): It is not befitting that Yisrael partners Hashem with any other being 1 - specifically Yisrael, Hashem's treasured nation, whom He singled out from all the other nations. 2
Seforno: Hashem does not want to share His Kavod with others. 3 Consequently, when people confer Hashem's honor upon another, He is zealous for the honor that has been conferred upon one who is unworthy of it.
Hadar Zekenim (in Pasuk 3): Hashem loves you so much that He wants that you will be slaves only to Him, and He is therefore angry with those who worship other gods.
Ramban: As this is akin to a woman who abandons her husband and goes with another man, or to a servant who adopts another master. It does not therefore apply to other nations, whom Hashem placed under the jurisdiction of the celestial bodies.
Seforno: Since there is no one who can in any way compare with Hashem.
Why does Hashem wait so long before punishing the sinners?
Ramban and Seforno: He waits until their measure is full - since the generations go from bad to worse - before destroying them. 1
Seforno: Like Yarave'am ben Nevat, whose children and grandchildren followed in his footsteps. Ramban adds that we never find the term "Kana" in any context other than that of Avodah-Zarah. (The Pasuk in Bamidbar 25:11 implies that Hashem was zealous due to Zimri's Zenus, but we can say that it was due to idolatry - See 25:2 & 3. (PF)
To whom is "l'Sone'ai" referring?
Rashi, Ramban, Rashbam and Targum Onkelos: It refers to those who go in the evil ways of their fathers. 1
Oznayim la'Torah: It refers to people who sin in order to anger Hashem (where there is otherwise nothing to gain by sinning). 2
What are the connotations of "Poked Avon Avos Al Banim Al Shileshim v'Al Ribe'im"?
Ramban #1 (citing Ibn Ezra) and Targum Yonasan: It means that Hashem remembers 1 the sins of the fathers up to the fourth generation, waiting for them to do Teshuvah, and if also the fourth does not repent, He wipes them out. 2
Ramban, Seforno 3 and Targum Onkelos: Hashem avenges the sins of the father on to the sons (if they do not do Teshuvah) 4 and destroys them, and on to the grandsons or great-grandsons, 5 in the event that the measure of the previous generations are not full. 6 He does not avenge the fifth generation.
Moshav Zekenim and Hadar Zekenim (in Pasuk 3): Normally, Hashem waits until one dies - in case he will repent. However, if the fourth generation persists in evil, He destroys them immediately, due to the Chazakah [that they will continue to perpetrate evil].
Rosh (in Pasuk 6): For idolatry, Hashem punishes up to four generations even if one could not protest [against his family]. For other sins, one is punished for his own sin, and he is only punished for the sins of his family if he could have protested..
Ibn Ezra: "Pokeid" is like "Zocher," also in Bereishis 21:1.
See Ramban's interpretation of this explanation, and his objection to it.
Ramban: As in Shemos 32:34, and in Yeshayah 27:1.
See, for example, Bereishis 15:16.
Ramban: Whereas Hashem will never punish the fifth generation for the sins of their great-great-grandfather.
How will we reconcile this Pasuk with "u'Vanim Lo Yumesu Al Avos" (Devarim 24:16)?
Berachos 7a: The current Pasuk is speaking where the children follow the path of their fathers; 1 whereas the Pasuk in Devarim is speaking where they don't.
See Torah Temimah, note 35.
If Hashem punishes the third generation of sinners, how can there be a fourth generation?
Seforno: He destroys the third generation if they degenerate further, 1 and the fourth generation, if they continue along their grandfather's path without degenerating further. 2
Refer to 20:5:4:1-3.
Based on the Bechor Shor: The third generation is punished, but it is not killed before bearing children. However, the fourth generation is killed and will not beget a fifth generation.
Seforno: As occurred with the children of King Omri (See Melachim II 9:8-9 .
Seforno: As occurred with the children of Yehu. See Melachim II 10:30 .
How will we reconcile this Pasuk with the Pasuk in Navi, "ha'Nefesh ha'Choteis Hi Tamus" (Yechezkel 18:4)?
Makos 24a: 'Moshe Rabeinu issued a decree, and Yechezkel nnulled it ... .' 1
Oznayim la'Torah #1: It is only a Mumar Lehach'is (an apostate who sins in oder to anger Hashem) whose children are punished for his sins, but not a Mumar l'Te'avon (one who sins with nothing to gain). 2
Oznayim la'Torah #2 (citing Abarbanel): It is only in connection with Avodah Zarah (the current Pasuk) that children are punished for the sins of their fathers; Regarding all other sins (the Pasuk in Yechezkel), it is only the sinner who is punished, not his children.
