Do not form extruding images

---

SMG

[There is a negative Mitzva] prohibiting the making of shapes for artistry, even if it is not idolatrous, as it says in the verse[i] לא תעשון אתי אלהי כסף etc. in other words the image of a man made of silver or gold for artistic purposes. [The reason for the prohibition is] to ensure that mistakers will not make a mistake thereby and think that these images are idolatrous in nature. The only image forbidden for artistic purposes is that of a man, and that is only so long as the image extrudes from the base material. But if it was engraved into the material, or if it was an image made of paints, that is permitted, as we learnt in the Gemara[ii]. My teacher [the SMG’s teacher] wrote[iii] that the BHG had Rabbi Yehuda’s signet ring [on which a dragon was carved], and Rabbi Yehuda instructed that the eyes needed to be ‘blinded’ [α] [in order that it would not be considered an idol. See negative Mitzva 45 on how an idol is nullified.] As to the Gemara’s stated concern about the statues of the kings of Babylon which were worshiped [which must not be copied], that is because such were representations of the entire body. But the face of a person alone, we have not found it prohibited. I [the SMG] say, one should not be lenient in this matter since we don’t have a clear proof.

We learnt in the Gemara[iv] Rabban Shimon son of Gamliel said [the images on] honored items are forbidden, on disregarded items it is permitted. The Gemara there[v] explains that disregarded items are for example, towels and sheets. Rabeinu Ĉananel’s version of the Gemara read ‘coins’ [instead of towels].[1] The Yerushalmi[vi] says that cups and kiton are disregarded since they are soaked in water [to be cleaned].

A signet ring which emblem is the shape of a man – if the shape extrudes, [β] it is prohibited to wear it [γ], but permissible to seal with it. If it was embedded, then it can be worn but may not be used to seal since the signet will create an extruding image.

And we have also said that it is prohibited to the image of the sun, moon, stars and constellations, as it says in the verse לא תעשון אתי אלהי כסף – [which means] ‘do not make an image of those who serve me on high’. This applies even if the images are not extruding, since in the sky they are ‘embedded’. This was also what Rabeinu Tam and the RY explained.[vii]

The above only applies when the object is being made [δ]. But if such an object was found, we learnt in the Gemara that one who finds utensils on which the image of the sun, or the image of the moon, or the image of דרקון – those should be sent to the salt sea. The meaning of דרקון is the concept of a snake, and the Gemara says there it has fringes [ε] between the segments on the neck.[2]

One is permitted to make images of a domestic animal, wild animal, or bird or images of plants, trees and flowers [ζ] – even if the image extrudes.

---

[1] מטפחות – towels and מטבעות – coins have similar lettering, and thus presumably one or the other was a scrivener’s error.

[2] Dragon. Similar to the fringes on a Bearded Dragon, which is an actual lizard and not a myth.

---

[i] Shemos 20:20

[ii] Gem. Avoda Zara 43b

[iii] Tosefos שאני

[iv] Gem. Avoda Zara 42b

[v] Gem. Avoda Zara 43b

[vi] Yer. Avoda Zara 3:3

[vii] Tosefos והא

---

AMUDAY SHLOMO

[α] meaning Shmuel told Rabbi Yehuda to do so. As the BHG specifically described the ring as having a dragon and not the image of a man, this teaches us that had it been the image of a man, that would have been permitted. Nevertheless, there is no clear proof from the BHG since we could also state that whatever the image was it was an entire body image. Therefore, we must conclude that this ruling was based on the oral tradition which is why the story is repeated with regards to the dragon.

Alternatively, the BHG may have been telling us this in order to extend the prohibition [beyond that of a person to include a dragon as well], and nevertheless ‘The opinion of my teacher the RY’ is that the reason there was no mention of the entire body was because such a thing is not common on a ring. And it is easy to understand why the image of the dragon is used.

Even though he [the SMG] will say momentarily that there is no prohibition with a dragon image unless it was found, but making one is not forbidden since it is not in the upper realms.[1]

Furthermore, there is another leniency that applies in that specific case, as the ring was made by others.

[β] It is because of being suspected that we are taught [not to wear such a ring]. Meaning when the ring has a seal which was in the shape of a man etc. You should know that whenever the book [the SMG] uses the term ‘the shape of a man’ in the prohibitive sense, he means just the face itself, as is the case also in the Gemara.

[γ] Therefore, a person who has such a ring, it is appropriate for him to blind the eyes of the graven image, as there is no greater blemish than that. As per the SMK.

[δ] This is what he [the SMG] means; when is there a prohibition, when stars or constellations are being made – since they are in the skies. But if they are found, and one is concerned that they could have been made for idolatry – that is not the usual symbol for idolatry like the sun and moon. This is also how it is in the Gemara.

Alternatively, he [the SMG] is talking about what was said previously; that it is forbidden to make the image of the sun etc. such things are only forbidden when they are representations of that which is in the upper realms [including both the skies and Heaven], but a dragon is not. All this applies to the making – there is no prohibition against making a dragon, but if it any of these were found, and one has a concern they might have been made for idolatry, then even a dragon is prohibited.

Both of these [understandings of the SMG] follow the Halaĉa as a dragon is a snake. And since [the dragon] is [a representation of] a great snake across the heavens which rules over the [other] constellations[2] therefore there is a concern about [its idolatrous status]. According to the Mordeĉai.

[ε] meaning it has fins. Another version renders this as hair, according to Rashi.

[ζ] even though these images were perceived in Heaven as part of the Throne of Honor, nevertheless, the four (4) of them are a single body; ox, man, lion and eagle. The only single visage we find is that of the man.[3]

---

[1] The verse לא תעשון אתי is understood as a prohibition against forming replications of things that the Jews saw in prophetic visions during the revelation at Sinai; the angelic servants of the upper realms which are אתי – with me, with G-d so to speak in Heaven. The Maharshal is saying there are no dragons in Heaven and thus this verse doesn’t apply to that.

[2] Possibly a reference to Chinese mythology in which the dragon is the ruler of the twelve constellations in their Zodiac, which is made up of; the rat, ox, tiger, rabbit, dragon, snake, horse, goat, monkey, rooster, dog and pig.

Which indicates that representations of the Zodiac are idolatrous in nature, regardless which culture they are drawn from. Judaism [although there is a debate as to whether these descriptions are of Jewish origin or the remnants of Hellenistic influence] describes the twelve (12) constellations of the Zodiac with the following symbolic representations; Sheep, Ox, Twins, Crab, Lion, Virgin, Scales, Scorpion, Bow [as in archery], Goat, Bucket, and Fish. See negative Mitzva 53 for the prohibitions against consulting or the usage of the horoscope.

[3] The description of the Throne of Honor, the prophetically perceived chair of G-d, was rendered by Yeĉezkel in detail, when he envisioned the divine presence entering into exile with the Jewish people. The description of the four cardinal points of the Throne, are described as וארבעה פנים לאחת, each of them included the aspects of the others rendering them all as having four faces. However, in the verse prior, the prophet notes וזה מראיהן דמות אדם להנה – and this was their appearance; they had the likeness of man. Rashi on the verse notes that this is at first glance with his later statement that each of them had the features of one of the four, a man being only one of them, not all. And he answers that although they all maintained the features described, their baseline feature was that of a man. And thus, the image of a man is what the verse forbids.

A full analysis of the Kabbalistic meanings of these verses is beyond the scope of this work.

---

RASHI

Rashi on the verse לא תעשון אתי provides the following comments:

• לא תעשון אתי – do not make an image of those who serve me [G-d], who serve before me [G-d] on high.
• אלהי כסף – comes to admonish against [the making of the images of] the Cherubs, which you make to stand [in the Mishkan and Base Hamikdash] with me [G-d]. But they may not be made of silver, because if they are made of silver, I [G-d] will consider them as idols.
• ואלהי זהב – which comes to prohibit anything more than a pair, because if they were made as a group of four (4) [for example] then they would be considered like golden idols.
• לא תעשו לכם – do not say that I will make these Cherubs in the Shuls and Yeshivas in the manner that they are made in the Eternal House. That is why the verse says לא תעשו לכם.

Which implies that in addition to the prohibition against making physical representations of that which was seen prophetically in Heaven, one is also prohibited from duplicating or altering the design of the Cherubs which were on the Aron. See מן הכפרת תעשו את הכרבים

Presumably, the dual prohibition of prohibiting silver representations, and golden representations numbering four (4) [or more] is where Shlomo understood that it was permissible (and required) to add the second set of Cherubs in the Base Hamikdash made of olive wood[i] (and plated with gold), in addition to the golden ones on the Aron.

---

[i] Melaĉim I 6:23-28

---

Discussion by SMS

It would seem the reason that only extruding items only are forbidden is because celestial bodies appear to stick out from the background of the sky.

---

Key

Etymology and Definitions of Defined Terms

• Dragon / Drakon – דרכון
• Griffon – γρύψ – Presumably the legend is derived from the image that was visible when looking at the פרוכת, a Lion on one side and an Eagle on the other, which when viewed together form a Griffon.

---