Not to bow down to idols

Idolatry – עֲבוֹדָה זָרָה

• Talmud (Sanhedrin 60b) identifies bowing as a form of avodah prohibited for all idols, even when not their unique ritual. Rambam (Avodat Kochavim 3:5) codifies this as universal, while Sefer HaChinuch (30) stresses that bowing embodies allegiance and is therefore the core of idolatry.

Faith – אֱמוּנָה

• Ramban explains that bowing to idols violates emunah because the body’s surrender is equivalent to proclaiming belief. Rashi emphasizes that posture and gesture can express faith as much as words. Midrash (Shemot Rabbah 29:9) contrasts bowing at Sinai (emunah fulfilled) with bowing to the Calf (emunah betrayed).

Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה

• Rambam (Sefer HaMitzvot, Negative Commandment 5) places this under the Second Commandment, reinforcing the core of Torah’s foundations. Sefer HaChinuch calls it a “root mitzvah” protecting the Shema’s truth of Hashem’s unity. Ramban notes that Torah singled out bowing because it directly undermines the covenant of Sinai.

Reverence – יִרְאַת שָׁמַיִם

• Rambam (Yesodei HaTorah 5:1) equates bowing to idols with nullifying fear of Heaven. Talmud (Avodah Zarah 18a) teaches that reverence collapses when one bows to anything but Hashem. Midrash Rabbah (Ex. 32:7) describes bowing at the Golden Calf as forfeiting awe of Heaven.

Holiness – קְדֻשָּׁה

• Ramban (Lev. 19:2) explains that holiness is bound to loyalty in action. Sefer HaChinuch (30) stresses that bowing elsewhere defiles kedushah. Midrash Tanchuma (Ki Tisa 19) contrasts holiness of bowing at the Mikdash with defilement of bowing to idols.

Martyrdom – קִידּוּשׁ הַשֵּׁם

• Talmud (Sanhedrin 74a) requires martyrdom rather than bowing to idols. Rambam (Yesodei HaTorah 5:2) codifies that bowing — even without belief — demands self-sacrifice. Midrash contrasts those who sanctify Hashem’s Name through refusal with those who desecrate it by bowing.

Ten Commandments – עֲשֶׂרֶת הַדִּבְּרוֹת

• Rashi (Ex. 20:5) explains that bowing is included in the Second Commandment, binding all generations. Rambam emphasizes that this mitzvah anchors Israel’s fidelity to the covenant given at Sinai. Ramban adds that the command seals the exclusivity of Hashem’s kingship.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• Rambam states this sin uniquely breaches man’s relationship with Hashem. Talmud (Sanhedrin 60b) defines bowing as entirely Bein Adam L’Makom, for it neither harms others nor property, but severs covenantal allegiance. Ramban stresses this betrayal is spiritual treason against the King of Kings.