You Shall Not Make a Graven Image and the Sealing of Every Loophole

"You shall not make for yourself a graven image, or any likeness" (Exodus 20:4). One might think he may not make an engraved one, but may make a solid one; therefore it says "or any likeness." One might think he may not make a solid one, but may make a planted one; therefore it says "you shall not plant for yourself an asherah" (Deuteronomy 16:21). One might think he may not plant one, but may make one of wood; therefore it says "any tree." One might think not of wood but of stone; therefore it says "a figured stone" (Leviticus 26:1). One might think not of stone but of silver and gold; therefore it says "gods of silver and gods of gold you shall not make for yourselves" (Exodus 20:20). One might think not silver or gold, but of copper, iron, tin, or lead; therefore it says "molten gods you shall not make for yourself." One might think he may not make the likeness of any of these, but may make the likeness of beast, animal, or bird; therefore it says "the form of any beast that is on the earth, the form of any winged bird" (Deuteronomy 4:17). One might think he may make the likeness of fish, locusts, creeping things, and crawling things; therefore it says "the form of anything that creeps on the ground, the form of any fish that is in the water" (Deuteronomy 4:18). One might think the likeness of sun, moon, stars, and constellations; therefore it says "and lest you lift up your eyes to the heavens" (Deuteronomy 4:19). One might think the likeness of angels, cherubim, and ophanim; therefore it says "that are in the heavens." If "in the heavens," one might think the sun, moon, and stars; therefore it says "above": not the likeness of angels, nor of stars, nor of sun and moon. One might think the deep and the darkness; therefore it says "and that are in the water beneath the earth" (Exodus 20:4), to include the reflection [in water], the words of Rabbi Akiva. And some say, to include the shavririn [demons of darkness]. So thoroughly did Scripture pursue the evil inclination, to leave no place for a pretext of permission. Our masters taught: Rabban Gamliel had likenesses of moon-shapes on a tablet on his wall, with which he would show the laypeople, asking, "Did you see it like this, or like this?" But is this permitted? Is it not written, "you shall not make with Me" (Exodus 20:20), meaning do not make likenesses of My attendants who serve before Me? Abaye said: the Torah forbade only attendants that one could make in their full likeness, as it was taught: a person may not make a house in the form of the Sanctuary. And it was taught: "you shall not make with Me" means like the likeness of My attendants who serve before Me on high; the Torah forbade only the likeness of the four faces together. But then a single human face alone should be permitted; why did we learn that all faces are permitted except that of a human? Scripture says "you shall not make with Me [iti]," read it as "you shall not make Me [oti]." And are angels permitted? Was it not taught: do not make likeness of My attendants, such as the holy creatures, the ministering angels, the ophanim, and the seraphim? The Torah forbade only the attendants of the upper realm. And are those of the lower realm permitted? Was it not taught: "that are in the heavens" includes sun, moon, stars, and constellations; "above" includes the ministering angels? That teaching refers to worshipping them. To worship, even a small worm would also be forbidden? Indeed so, and that derives from the latter part of the verse, as it was taught: "that are on the earth" includes mountains and hills, seas and rivers, streams and valleys; "beneath" includes a small worm. And is mere making permitted? Rabban Gamliel is different, for others made it for him. But Rav Yehudah also had others make for him, and Shmuel said to him, "blind the eye of this one" [destroy it]. There the seal protruded, and we are concerned about suspicion, as it was taught: a ring whose seal protrudes is forbidden to keep. And are we concerned about suspicion? Was there not the synagogue of Shaf-veYativ in Nehardea that had a statue, and Shmuel and Levi would enter and pray there? A public place is different. And Rabban Gamliel was a prince [nasi], and many were found with him; and if you wish, say it was only occasional; and if you wish, say he made it to teach, as it is written "you shall not learn to do" (Deuteronomy 18:9), but you may learn to understand and to instruct.