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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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==Human Images== | ==Human Images== | ||
Another facet of Lo Taasun Itti prohibits producing images of humans for even decorative purposes if they protrude,<ref>Shulchan Aruch (Yoreh Deah 141:7)</ref> as the word Itti is darshened to be read Oti - "Do no create Me."<ref>The Sefer Chinuch 39 explains that we are all created with Tzelem Elokim - not that we have Hashem's body literally, but that our intellect stems from him. Rabbeinu Bechayeh (Shemot 19:20) quotes the Rambam in Moreh Nevuchim 1:1 who says similarly, and the Ritva (Rosh Hashanah 24a) explains that Oti is a refence to the vision of Hashem that Moshe Rabbeinu saw in his Nevuah. The Shach (Yoreh Deah 141:21) notes this, as well. Some (see Rabbeinu Yehonatan and Nimukei Yosef cited in the footnotes to Sefer HaChinuch ibid) write that Oti is a | Another facet of Lo Taasun Itti prohibits producing images of humans for even decorative purposes if they protrude,<ref>Shulchan Aruch (Yoreh Deah 141:7)</ref> as the word Itti is darshened to be read Oti - "Do no create Me."<ref>The Sefer Chinuch 39 explains that we are all created with Tzelem Elokim - not that we have Hashem's body literally, but that our intellect stems from him. Rabbeinu Bechayeh (Shemot 19:20) quotes the Rambam in Moreh Nevuchim 1:1 who says similarly, and the Ritva (Rosh Hashanah 24a) explains that Oti is a refence to the vision of Hashem that Moshe Rabbeinu saw in his Nevuah. The Shach (Yoreh Deah 141:21) notes this, as well. Some (see Rabbeinu Yehonatan and Nimukei Yosef cited in the footnotes to Sefer HaChinuch ibid) write that Oti is a reference to Moshe Rabbeinu.</ref> | ||
# The prohibitions of construction and possession only apply to whole images of humans, also known as a "Partzuf", not partial ones.<ref>Shulchan Aruch and Rama (Yoreh Deah 141:7). See Mabit (vol. 2 Yoreh Deah 35) and Shach (Yoreh deah 141:32) who read Tosafot as disagreeing with this principle.</ref> That said, the Poskim debate the definition of partial. Most argue that "Partzuf" means the whole body<ref>Rosh (Avodah Zarah 3:5), Shulchan Aruch (Yoreh Deah 141:7)</ref> and further debate that even omitting or removing a finger or limb suffices,<ref>Beit David (Yoreh Deah 74), Chatam Sofer (Yoreh Deah 6:6), Yechave Da'at 3:64, Yabia Omer (vol. 10 Yoreh Deah 58:6)</ref> while others argue that half the body must be removed, not just a minor appendage.<ref>Kisseh Eliyahu (Yoreh Deah 141:7), Rav Pe'alim (vol. 4 Yoreh Deah 10). Rav Ovadia (Yabia Omer vol. 10 Yoreh Deah 58:6) argues that their read of Shulchan Aruch is not correct and the Halacha follows the Beit David.</ref> Others argue that "Partzuf means" any figure that has a fully etched out face.<ref>Ritva (Avodah Zarah 42b), Samag (Lavin 22) quoted by Maharshal, Perishah (Yoreh Deah 141:37), Taz (Yoreh Deah 141:15). Shach (Yoreh Deah 141:32) says that one is stringent is praiseworthy. The Maharit YD 35 argues that we should follow the Samag and brings a proof from Tosfot Yoma 54b.</ref> This has relevance to coins with faces minted on them.<ref>Pitchei Teshuvah (Yoreh Deah 141:10) quotes She'elat Yaavetz 170 is who is very strict based on his readings of the aforementioned Rosh, Avnei Yashfeh 1:151</ref> However, if the image is only of one full side of a human (known by some as "profile"), it is permissible according to all opinions.<ref>Ben Ish Chai (Shanah II, Masei 10), Halichot Olam vol. 7 pg 285, Masei 4-5, Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 141:2, 7)</ref> | # The prohibitions of construction and possession only apply to whole images of humans, also known as a "Partzuf", not partial ones.<ref>Shulchan Aruch and Rama (Yoreh Deah 141:7). See Mabit (vol. 2 Yoreh Deah 35) and Shach (Yoreh deah 141:32) who read Tosafot as disagreeing with this principle.</ref> That said, the Poskim debate the definition of partial. Most argue that "Partzuf" means the whole body<ref>Rosh (Avodah Zarah 3:5), Shulchan Aruch (Yoreh Deah 141:7)</ref> and further debate that even omitting or removing a finger or limb suffices,<ref>Beit David (Yoreh Deah 74), Chatam Sofer (Yoreh Deah 6:6), Yechave Da'at 3:64, Yabia Omer (vol. 10 Yoreh Deah 58:6)</ref> while others argue that half the body must be removed, not just a minor appendage.<ref>Kisseh Eliyahu (Yoreh Deah 141:7), Rav Pe'alim (vol. 4 Yoreh Deah 10). Rav Ovadia (Yabia Omer vol. 10 Yoreh Deah 58:6) argues that their read of Shulchan Aruch is not correct and the Halacha follows the Beit David.</ref> Others argue that "Partzuf means" any figure that has a fully etched out face.<ref>Ritva (Avodah Zarah 42b), Samag (Lavin 22) quoted by Maharshal, Perishah (Yoreh Deah 141:37), Taz (Yoreh Deah 141:15). Shach (Yoreh Deah 141:32) says that one is stringent is praiseworthy. The Maharit YD 35 argues that we should follow the Samag and brings a proof from Tosfot Yoma 54b.</ref> This has relevance to coins with faces minted on them.<ref>Pitchei Teshuvah (Yoreh Deah 141:10) quotes She'elat Yaavetz 170 is who is very strict based on his readings of the aforementioned Rosh, Avnei Yashfeh 1:151</ref> However, if the image is only of one full side of a human (known by some as "profile"), it is permissible according to all opinions.<ref>Ben Ish Chai (Shanah II, Masei 10), Halichot Olam vol. 7 pg 285, Masei 4-5, Yalkut Yosef (Kitzur Shulchan Aruch Yoreh Deah 141:2, 7)</ref> | ||
# Dolls and toys that are full images of humans may be purchased even if they protrude, because some say the chashad (concern people will suspect one) of worshipping human images no longer applies, plus everybody knows that dolls are not worshipped in general, they are not made in a permanent way, and they are "mevuzim" since they are thrown around and get dirty with play. The same goes for selling them.<ref>Yabia Omer (vol. 3 Yoreh Deah 8, vol. 10 Yoreh Deah 58:6 page 372), Yechaveh Da'at 3:64, Halichot Olam (vol. 7 pg 281, Masei 3), Mekor Chaim 265:7, [https://www.hebrewbooks.org/pdfpager.aspx?req=52140&st=&pgnum=161 Binyan Av 1:37] based on Nachal Eshkol 3:50, Maharit YD 35, Pri Hasadeh 3:38, and Netsiv (Emek Shaylah 57:3).</ref> However, some recommend ruining a limb or part of the face, such as the nose.<ref>Shiurei Beracha (Yoreh Deah 141:2), Nehar Mitzrayim (Hilchot Avodah Zarah 2), Teshuvot veHanhagot 1:804, Shevet Halevi 7:134:1, Avnei Derech 6:112</ref> Some even permit manufacturing them, as well.<ref>Rav Ovadia (Yabia Omer (vol. 3 Yoreh Deah 8) originally prohibited manufacturing them, but then seems to have retracted and permitted manufacture as well (Halichot Olam vol. 7 pg 281, Masei 3). See also , [https://www.hebrewbooks.org/pdfpager.aspx?req=52140&st=&pgnum=161 Binyan Av 1:37].</ref> | # Dolls and toys that are full images of humans may be purchased even if they protrude, because some say the chashad (concern people will suspect one) of worshipping human images no longer applies, plus everybody knows that dolls are not worshipped in general, they are not made in a permanent way, and they are "mevuzim" since they are thrown around and get dirty with play. The same goes for selling them.<ref>Yabia Omer (vol. 3 Yoreh Deah 8, vol. 10 Yoreh Deah 58:6 page 372), Yechaveh Da'at 3:64, Halichot Olam (vol. 7 pg 281, Masei 3), Mekor Chaim 265:7, [https://www.hebrewbooks.org/pdfpager.aspx?req=52140&st=&pgnum=161 Binyan Av 1:37] based on Nachal Eshkol 3:50, Maharit YD 35, Pri Hasadeh 3:38, and Netsiv (Emek Shaylah 57:3).</ref> However, some recommend ruining a limb or part of the face, such as the nose.<ref>Shiurei Beracha (Yoreh Deah 141:2), Nehar Mitzrayim (Hilchot Avodah Zarah 2), Teshuvot veHanhagot 1:804, Shevet Halevi 7:134:1, Avnei Derech 6:112</ref> Some even permit manufacturing them, as well.<ref>Rav Ovadia (Yabia Omer (vol. 3 Yoreh Deah 8) originally prohibited manufacturing them, but then seems to have retracted and permitted manufacture as well (Halichot Olam vol. 7 pg 281, Masei 3). See also , [https://www.hebrewbooks.org/pdfpager.aspx?req=52140&st=&pgnum=161 Binyan Av 1:37].</ref> | ||
