On the surface, the above can be explained based on the well-known concept1וְהִנֵּה לִכְאוֹרָה הָיָה אֶפְשָׁר לְבָאֵר זֶה עַל פִּי הַיָּדוּעַ
that in the early generations, the people who worshiped the stars and the constellations,שֶׁבַּדּוֹרוֹת הָרִאשׁוֹנִים, אֵלּוּ שֶׁעָבְדוּ לְכוֹכָבִים וּמַזָּלוֹת
i.e., the Zodiac constellations which are associated with (and seen as representations of) different spiritual forces
did not think that the stars could generate these blessings independently. They knew that the sustenance conveyed to the earth through the stars and the constellationsיָדְעוּ שֶׁהַשֶּׁפַע שֶׁנִּשְׁפָּע בָּאָרֶץ עַל יְדֵי הַכּוֹכָבִים וּמַזָּלוֹת
(as implied by the verse:2 “With the goodness of the sun’s crops and with the goodness of the moon’s yield,”)("מִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ וּמִמֶּגֶד גֶּרֶשׁ יְרָחִים")
is not brought forth by them independently.הוּא (לֹא שֶׁהֵם עַצְמָם מַשְׁפִּיעִים,
Many have difficulty relating to these concepts because the worship of the stars and the constellations has, thank G‑d, to a large extent disappeared from contemporary society. Nevertheless, the concepts are still relevant, for, as will be explained, the intent is not only the actual stars and the constellations, but rather all the intermediaries through which G‑dly blessings3 are conveyed to the earth and its inhabitants. The service – at least in a figurative sense – of such intermediaries is unfortunately still widely prevalent in our times.
Instead, it is the Holy One, blessed be He, who conveys sustenance through them.אֶלָּא) שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁפִּיעַ עַל יָדָם,
Where these people erred, however, was in thinking that the sustenance which G‑d conveys through the stars and the constellations is transmitted by their choice.אֶלָּא שֶׁטָּעוּ וְחָשְׁבוּ שֶׁהַשֶּׁפַע שֶׁנִּשְׁפָּע מִמֶּנּוּ יִתְבָּרֵךְ עַל יְדֵי הַכּוֹכָבִים וּמַזָּלוֹת הוּא בִּבְחִירָתָם,
Hence, since according to their misconception, the stars and the constellations – and, by extension, the entire array of intermediaries in the natural order – have the power of choice, these people felt that the intermediaries deserve to be served.
They did not know the truth: that the stars and the constellations have no free choice at allוְלֹא יָדְעוּ אֶת הָאֱמֶת שֶׁאֵין לָהֶם בְּחִירָה כְּלָל,
and are only like an axe in the hands of the chopper.4וְהֵם רַק כַּגַּרְזֶן בְּיַד הַחוֹצֵב.
This was the reason they bowed down to the stars and the constellations and served them.וְלָכֵן הִשְׁתַּחֲווּ לְהַכּוֹכָבִים וּמַזָּלוֹת וְעָבְדוּ אוֹתָם,
In Chassidus,5 it is explained that this error (thinking that the intermediary powers have the choice whether to convey sustenance or not) is not considered the worship of false deities, but rather shituf, associating G‑d with other powers, considering that He works in “partnership” with them, as it were. According to certain authorities, such a conception of G‑d’s relationship with other powers is permitted to non-Jews. The further error committed by subsequent idolaters (explained later on in the text of the maamar) was that G‑d abandoned the earth and relegated the authority over it to the stars. This is, by contrast, the worship of false deities itself.
According to their mistaken conception (that the sustenance drawn down through the stars and the constellations was dependent on the free choice of those celestial bodies),כִּי לְפִי טָעוּתָם (שֶׁהַשֶּׁפַע שֶׁנִּשְׁפָּע עַל יְדֵי הַכּוֹכָבִים וּמַזָּלוֹת הוּא בִּבְחִירָתָם)
the people thought that it is appropriate to thank them,רָאוּי לְהוֹדוֹת לָהֶם עַל זֶה,
following the logic of the saying:6 “The wine belongs to the owner, but the waiter deserves favor,” i.e., although the wine does not belong to the waiter, he deserves recognition for his efforts in serving it.עַל דֶּרֶךְ "חַמְרָא לְמָרָא טִיבוּתָא לְשָׁקְיֵהּ".
In Chassidus,7 another example is given to illustrate this concept: Our Sages state8 that there are three partners in the birth of a child: the two parents who provide the cells from which the fetus develops, and G‑d Who gives the fetus the soul through which it lives. Obviously, G‑d’s share of the partnership is much greater, for we see that the physical act itself cannot generate life. Nevertheless, since the parents have a choice as to whether or not to conceive the child, they are considered as partners and the child is obligated to honor them. (Here we are speaking about the obligation of honoring one’s parents that stems from the fact that they have given their children the gift of life. Obviously, parents also deserve honor for many other reasons including their efforts in raising their children and sustaining them throughout their lives.)
This concept does not apply to the stars and the other intermediaries through which G‑d grants sustenance to this world. Although they do convey vitality, they do so without any independent choice. They are merely instruments through which G‑d acts. As such, they are not deserving of any honor or favor, as are a waiter or one’s parents.
Furthermore, because of their mistaken conception that the stars and the constellations have free choice, they thought that by serving them, i.e., through such service, they could ingratiate themselves with them andוְגַם כִּי לְפִי טָעוּתָם, שֶׁהַכּוֹכָבִים וּמַזָּלוֹת הֵם בַּעֲלֵי בְּחִירָה, חָשְׁבוּ שֶׁעַל יְדֵי שֶׁיַּעַבְדוּ אוֹתָם
they would motivate them to grant them greater prosperity.יַשְׁפִּיעוּ לָהֶם יוֹתֵר.
This led to their committing an even greater error:וּמִזֶּה נִשְׁתַּלְשֵׁל אַחַר כָּךְ שֶׁבָּאוּ לְטָעוּת גְּדוֹלָה יוֹתֵר,
the thought that G‑d abandoned the earth,9שֶׁחָשְׁבוּ שֶׁעָזַב ה' אֶת הָאָרֶץ
relegating the authority over it to the stars and the constellations,בִּידֵי הַכּוֹכָבִים וּמַזָּלוֹת,
and that they alone control the earth’s destiny.וְהַנְהָגַת הָאָרֶץ תְּלוּיָה רַק בָּהֶם.
To illustrate by analogy: these individuals thought that the situation resembled a king who appointed officers to run a country.וּבְדֻגְמַת מֶלֶךְ שֶׁמִּנָּה שָׂרִים לְהַנְהִיג אֶת הַמְּדִינָה,
Now, it is true that the officers’ authority over the country came about because the king appointed them, i.e., they recognize that the king is the ultimate authority and it is only because of him that they have power.דַּהֲגַם שֶׁזֶּה שֶׁבְּכֹחָם לְהַנְהִיג אֶת הַמְּדִינָה הוּא מִפְּנֵי שֶׁהַמֶּלֶךְ מִנָּה אוֹתָם עַל זֶה,
Nevertheless, once they were appointed, it is they who govern the country,מִכָּל מָקוֹם, לְאַחֲרֵי שֶׁנִּתְמַנּוּ, הַנְהָגַת הַמְּדִינָה הִיא עַל יְדֵי הַשָּׂרִים,
making decisions independently. As such, there is reason to worship them in an attempt to curry favor with them.
and the king does not involve himselfוְאֵין הַמֶּלֶךְ מִתְעָרֵב בָּזֶה
(except on rare occasions when extreme measures are necessary).(מִלְּבַד לִפְרָקִים רְחוֹקִים, בִּשְׁבִיל צֹרֶךְ גָּדוֹל).
[Both types of errors described above are included in our Sages’ statement10 that the nations of the world refer to G‑d as “the G‑d of gods,” i.e., they conceive of their false deities as gods, but acknowledge that G‑d is “the G‑d of gods.”[וְיֵשׁ לוֹמַר, דְּזֶה שֶׁאֻמּוֹת הָעוֹלָם קוֹרְאִין אוֹתוֹ יִתְבָּרֵךְ בְּשֵׁם אֱלָקָא דֶאֱלָקַיָּא נִכְלָלִים בָּזֶה שְׁנֵי הַסּוּגִים.
For even those who believe that G‑d abandoned the earth – and relegated the authority over it to the stars and the constellations – refer to G‑d as “the G‑d of gods.”שֶׁגַּם אֵלּוּ שֶׁחוֹשְׁבִים שֶׁעָזַב ה' אֶת הָאָרֶץ בִּידֵי הַכּוֹכָבִים וּמַזָּלוֹת קוֹרְאִין אוֹתוֹ יִתְבָּרֵךְ בְּשֵׁם אֱלָקָא דֶאֱלָקַיָּא,
They acknowledge that He is greater than those bodies and rules over them.דְּנוֹסָף לָזֶה שֶׁהוּא יִתְבָּרֵךְ גָּבוֹהַּ מֵהֶם וְשַׁלִּיט עֲלֵיהֶם,
Moreover, they realize that the very fact that (according to their mistaken conception) the stars and the constellations are deitiesהִנֵּה גַּם בָּזֶה גּוּפָא שֶׁהַכּוֹכָבִים וּמַזָּלוֹת הֵם "אֱלָקַיָּא" (לְדַעְתָּם),
and have the authority to control the earth and convey sustenance to it,הַיְינוּ שֶׁיֵּשׁ לָהֶם כֹּחַ לְהַנְהִיג אֶת הָאָרֶץ וּלְהַשְׁפִּיעַ בָּהּ,
did not come about because these bodies have independent authority.הוּא לֹא מִצַּד עַצְמָם
Instead, their worshipers recognize that G‑d gave these celestial bodies the authority over existence,אֶלָּא מִפְּנֵי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לָהֶם כֹּחַ עַל זֶה,
as in the analogy of the officers of the king who rule the country because the king appointed them.בְּדֻגְמַת שָׂרֵי הַמֶּלֶךְ שֶׁמַּנְהִיגִים אֶת הַמְּדִינָה מִפְּנֵי שֶׁהַמֶּלֶךְ מִנָּה אוֹתָם עַל זֶה.
Thus, they recognize G‑d as “the G‑d of gods.” They err in their conception that the intermediaries He appointed also have authority and are therefore “gods.”
Conversely, even the error that the stars and the constellations are significant because the sustenance that the stars convey from the Holy One, blessed be He, comes through their choice, is included (abstractly)וּלְאִידָךְ, גַּם הַטָּעוּת שֶׁהַשֶּׁפַע שֶׁנִּשְׁפָּע מֵהַקָּדוֹשׁ בָּרוּךְ הוּא עַל יְדֵי הַכּוֹכָבִים וּמַזָּלוֹת הוּא בִּבְחִירָתָם, נִכְלָל (בְּדַקּוּת)
as part of the approach that refers to G‑d as “the G‑d of gods.”בֶּאֱלָקָא דֶאֱלָקַיָּא,
Though these people’s error is less grievous than that made by those who worship the intermediaries themselves, nevertheless, they can also be considered as conceiving of the intermediaries as “gods.”
I.e., in a general sense, the conception of G‑d as “the G‑d of gods” applies only to those who believe that G‑d abandoned the earth and relegated the authority over it to the stars and the constellations, but seemingly, it does not apply to those people whose error is that the intermediaries have independent choice. However, on a more abstract level, the conception of G‑d as “the G‑d of gods” can also be applied to the latter category.
For the very fact that the intermediaries can do as they desire (i.e., convey or withhold sustenance) would imply that they have a certain measure of authority, and are therefore considered gods.כִּי גַּם זֶה שֶׁיְּכוֹלִים לַעֲשׂוֹת כִּרְצוֹנָם (לְהַשְׁפִּיעַ אוֹ לָאו) הוּא עִנְיָן שֶׁל שְׁלִיטָה – אֱלָקַיָּא.
Negating the concept of other gods altogetherוּשְׁלִילַת הָעִנְיָן דֶּאֱלֹהִים אֲחֵרִים בְּתַכְלִית
In Chassidus,11 commenting on the commandment:12 “You shall not have other gods before Me,” it is explained that the term elokim (translated as “gods”) means “rulers.” In the explanation there, it is stated that the stars and the constellations are not agents to whom it would be appropriate to honor, like the favor given to the waiter mentioned above. Instead, they are merely like an axe in the hand of the Chopper.
comes about through realizing that all the intermediaries are merely like an axe in the hand of the Chopper.]הוּא דַּוְקָא עַל יְדֵי הַיְדִיעָה שֶׁכָּל הַמְּמֻצָּעִים הֵם רַק כַּגַּרְזֶן בְּיַד הַחוֹצֵב].
On this basis, it is possible to explain the nature of the wisdom of the clever person who (in the analogy) said: “I will choose the king.”וְעַל פִּי זֶה הָיָה אֶפְשָׁר לְבָאֵר פִּקְחוּתוֹ שֶׁל זֶה שֶׁאָמַר אֲנָא נָסֵיב מַלְכָּא (בְּהַנִּמְשָׁל),
The fact that the Jews know the truth – that all the intermediaries through which sustenance descends are merely like an axe in the hand of the Chopper –דְּזֶה שֶׁיִּשְׂרָאֵל יוֹדְעִים אֶת הָאֱמֶת שֶׁכָּל הַמְּמֻצָּעִים שֶׁעַל יָדָם בָּאָה הַהַשְׁפָּעָה הֵם רַק כַּגַּרְזֶן בְּיַד הַחוֹצֵב,
comes as a result of their great knowledge,הוּא מִצַּד גֹּדֶל הַדַּעַת שֶׁלָּהֶם,
that they perceive the inner truth.שֶׁהֵם רוֹאִים אֶת הַפְּנִימִיּוּת.
For from a surface perspective, the reason it appears that the sustenance comes as a result of the stars and the constellationsשֶׁהֲרֵי בַּחִיצוֹנִיּוּת נִרְאֶה דְּזֶה שֶׁהַהַשְׁפָּעָה הִיא עַל יְדֵי הַכּוֹכָבִים וּמַזָּלוֹת,
is that they have a positive quality which causes one to think that they are fit to serve as intermediaries.הוּא מִפְּנֵי שֶׁיֵּשׁ בָּהֶם מַעֲלָה שֶׁמִּצַּד זֶה הֵם רְאוּיִים לִהְיוֹת מְמֻצָּעִים,
In Chassidus,13 it is explained that “lowly creatures that possess neither knowledge nor understanding judge only according to external appearances. Therefore they give importance to the intermediaries.” I.e., since it appears that the intermediaries are sources of sustenance, a person who does not think deeply will honor them.
To understand the relevance of the maamar’s content, it is necessary to go beyond the discussion of the stars and the constellations and focus on what they represent: intermediaries to convey G‑dly blessings to the world at large. The maamar mentions three approaches as to how to relate to such intermediaries:
a) the approach of the later worshipers of false deities who maintain that G‑d abandoned the world to the stars and the constellations. According to this approach, what is most important is the intermediary. These individuals recognize that G‑d is “the G‑d of gods” and can control and change the natural order if He so desires, but that is a rare occurrence. Instead, they view the intermediaries as those who control the world in practice and who are therefore deserving of respect and homage. In ancient times, the people’s respect for the intermediaries was expressed by making statues for these “deities” and bowing down to them. In contemporary terms, it is expressed through submission to the powers that one perceives as controlling one’s sustenance, be it one’s employer, the larger network of powers that control commerce and finance, or the myriad intermediate levels in between.
b) the approach of the original worshipers of false deities who maintained that indeed, it is G‑d Who gives the intermediaries power, but the intermediaries have free choice regarding the dispensation of the Divine blessings they convey. According to this approach, although the intermediaries are not the ultimate source of sustenance man receives, they deserve a certain degree of deference, and command a measure of respect. To explain by analogy, sight is one of the powers of the soul. We cannot say that it is a function of the body, because without a soul, the body cannot see. Nevertheless, the soul sees by way of the medium of the body. Without the body and the eyes, the organ of sight, the soul cannot see. In this instance, there is an interrelationship between the body and the soul: e.g., an improvement of the functioning of the physical eye enhances the soul’s power to see.
To relate the concept to the analogue: these people acknowledge that the only reason an intermediary has any importance is that G‑d chose it. Nevertheless, they erroneously argue that since G‑d chose this intermediary, it should be given the honor and respect due it. To translate the above into contemporary terms: A person might think, for example, that if he spends more time in meditation during prayer, his business affairs will suffer. Likewise, if he gives generously to tzedakah, he may be left with less money to invest. What prompts him to feel that he must compromise his religious priorities? His conception that the intermediaries – the powers that appear to control his financial future – have independent importance.
c) The true approach: that all the intermediaries are merely an axe in the hand of the Chopper. According to this understanding, a person uses intermediaries to earn his sustenance, but only because G‑d so commanded. The natural ways and means he employs are, in and of themselves, of no importance in his eyes. They are nothing more than a means of fulfilling G‑d’s will.
This explains the teaching of our Sages14 on the verse,15 “He shall be the faithfulness of your times….” The Sages teach that here, emunas (“faithfulness”) alludes to Seder Zera’im which is the section of the Mishnah that deals mainly with the laws applying to agriculture, for a Jewish farmer “believes in He Who is the Life of all the worlds – and sows.”
True enough, it is a natural phenomenon, a fact, that the sprouting of a seed follows sowing. It does not matter whether the farmer is Jewish or not, or even if the seed fell to the ground without any human agency. The earth by nature promotes germination, regardless. (Indeed, this intrinsic nature of the earth is constant, as in the verse,16 “seed time and harvest… will not cease.”) Nevertheless, nature does not command any independent status in the mind of a Jew. When he sows, he does not do so because according to the laws of nature sowing leads to germination, but only because “he believes in He Who is the Life of all the worlds – and sows.” That is why he sows.
Following this approach, a person will not ascribe any independent importance to the conduit that he makes for G‑d’s blessing. He will involve himself with it only in order to fulfill the Creator’s will, as reflected in the promise:17 “And G‑d your L-rd will bless you in everything that you do,” which implies that one should create a medium in nature for his livelihood.
When viewed from that perspective, his involvement in these natural mediums becomes a mode of Divine service. Accordingly, conflicts like those involving giving tzedakah or meditation in prayer mentioned above will not arise, because one’s religious obligations and his efforts to earn his livelihood are seen as two complementary expressions of a single thrust: fulfilling G‑d’s will.18
The awareness possessed by the Jews: that the intermediaries are like an axe in the hand of the Chopper,וְזֶה שֶׁיִּשְׂרָאֵל יוֹדְעִים שֶׁהֵם רַק כַּגַּרְזֶן בְּיַד הַחוֹצֵב
stems from their great knowledge.הוּא מִצַּד גֹּדֶל הַדַּעַת שֶׁלָּהֶם.

Summary

A possible reason for choosing false deities (the duke or the other officers) can be explained based on the rationale as to why the initial pagans worshiped the stars and the constellations in the first place. They did not think that the stars could generate sustenance independently. They knew it derived from G‑d. Nevertheless, they thought that the stars and the constellations had free choice as to whether or not to dispense the sustenance. Hence, they thought it appropriate to thank them, following the logic of the saying: “The wine belongs to the owner, but the waiter deserves favor.” They did not know the truth: that the stars and the constellations have no free choice and are only like an axe in the hands of the chopper. They thought that by serving the stars they could ingratiate themselves with them and motivate them to grant them greater prosperity.
This led to their committing an even greater error: having the thought that G‑d had abandoned the earth, relegating the authority over it to the stars and the constellations. These individuals erroneously concluded that the situation resembled a king who appointed officers to run a country. While the officers’ authority over the country derives from the king, in practice, it is the officers who govern the country, making decisions independently. As such, there is reason to “worship” them in an attempt to curry favor with them. Both these errors are included in our Sages’ statement that the nations of the world refer to G‑d as “the G‑d of gods.”
The clever person (in the analogy, the Jews) who says: “I will choose the king,” makes that choice because he knows the truth – that all the intermediaries through which sustenance is given are merely like an axe in the hand of the Chopper Who controls every aspect of existence. The intermediaries, on the other hand, have no independent power or choice.