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Drawing or Sculpting Forbidden Images: Difference between revisions
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Drawing or Sculpting Forbidden Images (view source)
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# The Gemara presents three limits to this prohibition, which enable one to possess such an object if not make it as well: when it's made by somebody else (a Non-Jew), when it's made of many parts,<ref>the Ritva (Avodah Zarah 43b) surmises that one can even make it himself if it's in many parts, but he concludes stringently. Minchat Chinuch 39:2 opines that this is a standalone answer and it's permissible for one to even put the pieces together himself, most probably because they don't fit together so tightly.</ref> and when it's made for instructional purposes. Some accept all three answers,<ref>Rosh, Ran (Avodah Zarah 43b), Rama (Yoreh Deah 141:4)</ref> while others only accept the final answer.<ref>The Rif only quotes the final answer of Lehitlamed/Lehavin ul'horot (instructional purposes). Although the Rambam (Hilchot Avodah Zarah 3:11) omits all three of them, which leave the Kesef Mishneh confused. The Ran understands that he accepts the final one, but the Minchat Chinuch 39:2 thinks it's obvious that the Rambam accepts all three. Ultimately, Shulchan Aruch (Yoreh Deah 141:4) rules only like the lehitlamed answer, but the Rama fills the other two back in.</ref> | # The Gemara presents three limits to this prohibition, which enable one to possess such an object if not make it as well: when it's made by somebody else (a Non-Jew), when it's made of many parts,<ref>the Ritva (Avodah Zarah 43b) surmises that one can even make it himself if it's in many parts, but he concludes stringently. Minchat Chinuch 39:2 opines that this is a standalone answer and it's permissible for one to even put the pieces together himself, most probably because they don't fit together so tightly.</ref> and when it's made for instructional purposes. Some accept all three answers,<ref>Rosh, Ran (Avodah Zarah 43b), Rama (Yoreh Deah 141:4)</ref> while others only accept the final answer.<ref>The Rif only quotes the final answer of Lehitlamed/Lehavin ul'horot (instructional purposes). Although the Rambam (Hilchot Avodah Zarah 3:11) omits all three of them, which leave the Kesef Mishneh confused. The Ran understands that he accepts the final one, but the Minchat Chinuch 39:2 thinks it's obvious that the Rambam accepts all three. Ultimately, Shulchan Aruch (Yoreh Deah 141:4) rules only like the lehitlamed answer, but the Rama fills the other two back in.</ref> | ||
# Even if the item was made by someone else, if it protrudes, there is often an addition prohibiting component known as "Chashad" - that one is suspect of worshiping the image. Chashad applies to all images, not only those prohibited by function of Lo Ta'asun Itti.<ref>Shulchan Aruch (Yoreh Deah 141:5)</ref> Although the Gemara states that a public setting ("Rabbim") removes the concern of Chashad, the Poskim write how employing that leniency is frowned upon.<ref>Rabbeinu Yerucham quoted in Bedek HaBayit (Yoreh Deah 141:4), Shach (Yoreh Deah 141:27)</ref> | # Even if the item was made by someone else, if it protrudes, there is often an addition prohibiting component known as "Chashad" - that one is suspect of worshiping the image. Chashad applies to all images, not only those prohibited by function of Lo Ta'asun Itti.<ref>Shulchan Aruch (Yoreh Deah 141:5)</ref> Although the Gemara states that a public setting ("Rabbim") removes the concern of Chashad, the Poskim write how employing that leniency is frowned upon.<ref>Rabbeinu Yerucham quoted in Bedek HaBayit (Yoreh Deah 141:4), Shach (Yoreh Deah 141:27)</ref> | ||
An image that physically protrudes is known as "Boletet," and one that is etched into a surface is known as "Shoka'at." Some consider painted images, images drawn with ink, and embroidered images to be protruding<Ref>Ritva (Avodah Zarah 43b), Pitchei Teshuvah (Yoreh Deah 141:6)</ref>, but many disagree.<ref>See Taz (Yoreh Deah 141:13) and Nekudot HaKesef ad loc. and Avnei Derech 5:11</ref> Some argue photography is neither Boletet nor Shoka'at, because it's completely flat.<ref>Yabia Omer (vol. 4 Yoreh Deah 22:3, vol. 11 Orach Chaim 53), Yechave Da'at 3:63, Halichot Olam (vol. 7 pg 282, Masei 4)</ref> | # An image that physically protrudes is known as "Boletet," and one that is etched into a surface is known as "Shoka'at." Some consider painted images, images drawn with ink, and embroidered images to be protruding<Ref>Ritva (Avodah Zarah 43b), Pitchei Teshuvah (Yoreh Deah 141:6)</ref>, but many disagree.<ref>See Taz (Yoreh Deah 141:13) and Nekudot HaKesef ad loc. and Avnei Derech 5:11</ref> Some argue photography is neither Boletet nor Shoka'at, because it's completely flat.<ref>Yabia Omer (vol. 4 Yoreh Deah 22:3, vol. 11 Orach Chaim 53), Yechave Da'at 3:63, Halichot Olam (vol. 7 pg 282, Masei 4)</ref> | ||
# Drawing an image of the sun to demonstrate what happens in Maaseh Bereshit to explain pesukim in the Torah is an example of instructional purposes.<ref>Shevet HaLevi 7:134:8, Iggerot Moshe yd 3:33, Halichot Olam (vol. 7 page 288)</ref> but sculpting a sculpture in a course to learn how is not.<ref>Chatam Sofer Yoreh Deah 128, Pitchei Teshuvah (Yoreh Deah 141:8*). That's learning to make (Lilmod Laasot). Although, leaving the last few parts for someone else to finish might be permissible</ref> | # Drawing an image of the sun to demonstrate what happens in Maaseh Bereshit to explain pesukim in the Torah is an example of instructional purposes.<ref>Shevet HaLevi 7:134:8, Iggerot Moshe yd 3:33, Halichot Olam (vol. 7 page 288)</ref> but sculpting a sculpture in a course to learn how is not.<ref>Chatam Sofer Yoreh Deah 128, Pitchei Teshuvah (Yoreh Deah 141:8*). That's learning to make (Lilmod Laasot). Although, leaving the last few parts for someone else to finish might be permissible</ref> | ||
