Are you asking if there are references within the Pentateuch to the Israelites believing in a plurality of deities? Are you asking if the Israelites worshipped multiple deities, or if they believed their neighbours had multiple deities whereas they had only YHWH, their God?

Two examples in the Pentateuch that illustrate Israelite belief in a plurality of Egyptian deities can be found in Exodus. The context of the first is just prior to the plague of the death of the firstborn, and the context of the second is a worship song right after the crossing of the Red Sea:

“For I will go through the land of Egypt on that night, and will strike down all the firstborn in the land of Egypt, both man and beast; and against all the gods (Elohim) of Egypt I will execute judgments—I am the LORD.” ‭‭Exodus‬ ‭12:12‬ ‭NASB‬‬

“Who is like You among the gods (elim), O LORD? Who is like You, majestic in holiness, Awesome in praises, working wonders?” ‭‭Exodus‬ ‭15:11‬ ‭NASB‬‬

The word “Elohim” (and it’s short form, “elim”) can mainly be translated as God, gods, or angels/spiritual beings, depending on the context and the translator’s beliefs. It can be difficult to translate, and even modern translations can differ on how to translate specific cases. Michael Heiser (in “The Unseen Realm”) states that Elohim is a term meaning “spiritual being”. Thus it can refer to unworshipped beings (like angels), worshipped beings (the gods of other nations), or THE Elohim of Israel, named YHWH.

An example of a difficult to translate instance of Elohim, although not in the Pentateuch, is Psalm 8:5, where some translations (eg NASB) translates Elohim as “God”, whereas others (eg ESV) translates Elohim as “angels”:

“Yet You have made him (man) a little lower than God, And You crown him with glory and majesty!” ‭‭Psalms‬ ‭8:5‬ ‭NASB‬‬

I’m not sure I’ve answered your question, but hopefully this answer gives some insight into the specific Hebrew word you’re asking about!

Most modern academics who study the Bible have accepted what is called the “documentary hypothesis,” which explains the composition of the Old Testament, or the Torah, as a collection of four main “sources” which were each composed at a different time in the Jewish people’s history. Those sources include the Jahwist, the Elohist, the Deuteronomist, and the Priestly. Each of these “sources” seems to posses a different understanding of the nature of God, of the role of the people of Israel, and overall of what to prioritize in scripture. These portions of the Torah written during various points in the development of what has become the Jewish tradition are generally believed to have been finally stitched together by a Priestly author in the 5th century BC, who would have been working with texts written from 1000 BC to his own day. The result was a patchwork of older traditions which do not always say quite the same thing. A perfect example of this phenomenon comes immediately upon opening your Bible, as chapter one and chapter two of Genesis tell different stories about the creation of man, with the first story showing God speaking the world into existence from a distance and the second story showing an earthier God shaping man from the clay of the earth and blowing life into his nostrils. In the first creation story, God is called “‘Elohim,” and in the second, “YHWH ‘Elohim.”

Because of this fragmentary nature, there are places where the Bible is ambiguous about the existence of other gods as well as places where it is rather explicitly polytheistic. Think of the first commandment—thou shalt have no other gods before me—or of the episode in 1 Samuel where the statue of Dagon falls before the Ark of the Covenant. However, this early history of polytheism is most clearly seen in the name of God itself—“El.” This was in fact a generic name for God in the near eastern culture of the time, and many have argued that YHWH, or El Shaddai, is a composite of a Canaanite storm god and a later monotheistic priestly tradition. This is borne out in stories like that of Genesis 14, when Abram was blessed by Melchizedek, priest to El Elyon. In the words of Robert Alter, the noted Berkeley literary critic and Biblical scholar in a footnote on this passage, “El is the proper name of the sky god in the Canaanite pantheon, and Elyon is evidently a distinct, associated deity,” though Alter makes the point that by combining these names together, which also have distinct meanings in Hebrew, the author of the text “elegantly co-opts [Melchizedek] for monotheism.”

If you want to do further reading on this issue, I recommend the very short “Who Wrote the Bible?” by Richard Friedman or even Robert Alter’s helpfully footnoted personal translation of the Pentateuch, called “The Five Books of Moses,” from which I pulled the quote above.

You may get an extremely detailed response in r/AcademicBiblical