Shulchan Aruch, Yoreh De'ah Siman 141

Siman 141

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א כָּל הַצְּלָמִים (שֶׁל עֲבוֹדַת כּוֹכָבִים) הַנִּמְצָאִים בַּכְּפָרִים, אֲסוּרִים, דִּסְתָמָא לְשֵׁם עֲבוֹדַת כּוֹכָבִים נַעֲשׂוּ. וְהַנִּמְצָאִים בַּכְּרַכִּים, מֻתָּרִים, דְּוַדַּאי לְנוֹי נַעֲשׂוּ, אֶלָּא אִם כֵּן עוֹמְדִין עַל פֶּתַח הַמְּדִינָה, (לְשׁוֹן רַמְבַּ"ם פ"ז מֵהִלְכוֹת עֲבוֹדַת כּוֹכָבִים) וְהָיָה בְּיַד הַצּוּרָה צוּרַת מַקֵל אוֹ צִפּוֹר, אוֹ כַּדּוּר אוֹ סַיִף אוֹ עֲטָרָה וְטַבַּעַת. הַגָּה: שְׁתִי וָעֵרֶב שֶׁמִּשְׁתַּחֲוִים לוֹ, דִּינוֹ כְּדִין צֶּלֶם וְאֲסוּר בְּלֹא בִּטּוּל. אֲבָל שְׁתִי וָעֵרֶב שֶׁתּוֹלִין בַּצַּוָּאר לְזִכָּרוֹן, [שֶׁבָּאוּ מִמְּקוֹמוֹתֵיהֶם] לֹא מִקְּרֵי צֶלֶם, וּמֻתָּר. (מָרְדְּכַי רֵישׁ פֶּרֶק כָּל הַצְלָמִים בְּשֵׁם ראבי"ה).
1 Law of Idols and Images of Idolatry (Eight Sections): All images of idolators found in villages are forbidden, because it is assumed they were made for the sake of idolatry. And those found in cities are permitted, because they were certainly made for decoration (this is the language of the mechaber). Unless they stand at the entrance of the city (this is the language of Rambam, Chapter 7 of Hilchot Avodat Kochavim), and the image is holding a staff, bird, ball, sword, crown, or ring. Rema’s Rema: An image that is worshiped has the status of an idol and is forbidden unless nullified. But those that are hung around the neck as a reminder are not considered an idol and are permitted (Mordechai, Chapter "All Idols," in the name of Raaviah).
ב הַמּוֹצֵא שִׁבְרֵי צְלָמִים מֻשְׁלָכִים, אוֹ בְּתוֹךְ שִׁבְרֵי נְחשֶׁת, אוֹ אֲפִלּוּ שִׁבְרֵי אֱלִילִים עַצְמָן, מֻתָּרִים. אֲבָל מָצָא תַּבְנִית יָד אוֹ רֶגֶל וְהוּא עוֹמֵד עַל בְּסִיסוֹ, אָסוּר.
2 One who finds fragments of images cast aside, or among fragments of copper, or even fragments of idols themselves, they are permitted. But if one finds the form of a hand or a foot and it is standing on its base, it is prohibited.
ג הַמּוֹצֵא כֵּלִים וַעֲלֵיהֶם צוּרוֹת חַמָּה אוֹ לְבָנָה. הַגָּה: דְּהַיְנוּ צוּרוֹת הַנַּעֲשִׂים לְשֵׁם חַמָּה וּלְבָנָה, כְּמוֹ שֶׁעוֹשִים בַּעֲלֵי הַטַּלְסְמָאוֹת צוּרוֹת לַכּוֹכָבִים, כְּגוֹן צוּרוֹת הַמִּתְיַחֲסוֹת לַשֶּׁמֶשׁ, מְצַיְּרִים מֶלֶךְ מְעֻטָּר יוֹשֵׁב עַל עֲגָלָה, וְכֵן כַּיּוֹצֵא בָּזֶה בַּלְּבָנָה יֵשׁ לָהֶם צוּרָה מְיֻחֶדֶת (רַמְבַּ"ם בְּפֵרוּשׁ הַמִּשְׁנָה וּבַרְטְנוּרָה שָׁם). אוֹ דְּרָקוֹן, וְהוּא דּוֹמֶה לְנָחָשׁ, וְיֵשׁ כְּמִין סְנַפִּירִין בֵּין פִּרְקֵי חֻלְיוֹת שֶׁבַּצַּוָּאר, אִם הַכֵּלִים מְכֻבָּדִים, אֲסוּרִים. שֶׁוַּדַּאי נַעֲשׂוּ לְשֵׁם עֲבוֹדַת כּוֹכָבִים. וְאִם הֵם מְבֻזִּים, מֻתָּרִים שֶׁלֹּא נַעֲשׂוּ אֶלָּא לְנוֹי. וְאֵלּוּ הֵם מְכֻבָּדִים, שֶׁעַל הַשִּׁירָאִים נְזָמִים וְטַבָּעוֹת. וּמְבֻזִּים, מַטְבְּעוֹת (הג"א וּמָרְדְּכַי וַאֲגֻדָּה וְרֹא"שׁ וּסְמַ"ג לָאוִין צ"ב ובה"ג וְכֵן מָצָאתִי בְּתוֹסֶפְתָּא ר"פ ז'), יוֹרוֹת, קֻמְקוּמִים חַמֵּי חַמִּין וְכוֹסוֹת שֶׁשּׁוֹתִים בָּהֶם, בֵּין אִם הֵם לְמַטָּה מֵהַמַּיִם אוֹ לְמַעְלָה מֵהַמַּיִם. וְכָל זֶה בִּסְתָם שֶׁאֵין אָנוּ יוֹדְעִים שֶׁנֶּעֶבְדוּ כֵּלִים הַלָּלוּ, אֲבָל בְּיָדוּעַ שֶׁלֹּא נֶעֶבְדוּ כֵּלִים הַלָּלוּ, שֶׁעַל הַמְכֻבָּדִים נָמֵי מֻתָּרִים. (דַּעַת הַר"ן) וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁכָּל צוּרָה שֶׁהִיא נֶעֱבֶדֶת בְּוַדַּאי, אֲפִלּוּ עַל הַמְבֻזִּים אֲסוּרִים, אַף עַל פִּי שֶׁאֵין אָנוּ יוֹדְעִים שֶׁכֵּלִים הַלָּלוּ נֶעֶבְדוּ. וּלְפִי זֶה בַּזְּמַן הַזֶּה שֶׁמְּחַקְּקִים חֲקָק בַּכֵּלִים, וּמְצַיְּרִים בָּהֶם אֱלִילִים, הַמּוֹצֵא כֵּלִים שֶׁיֵּשׁ בָּהֶם אֱלִילִים, אֲסוּרִים. הַגָּה: וְהַמִּנְהָג כַּסְּבָרָא הָרִאשׁוֹנָה. וּבַזְּמַן הַזֶּה שֶׁאֵין הַגּוֹיִם עוֹבְדִין לַצּוּרוֹת הַלָּלוּ, מֻתָּרִים בַּהֲנָאָה אִם מוֹצְאָן, אֲבָל אֵין לְהַשְׁהוֹתָן. (תא"ו נט"ז) וְיֵשׁ מַחֲמִירִים בְּכָל הַצּוּרוֹת הַנִּזְכָּרוֹת אֲפִלּוּ בַּזְּמַן הַזֶּה, אַף עַל גַּב דְּיָדְעִינָן דְּלֹא פָּלְחֵי לְהוּ. (כֵּן מַשְׁמָע בַּטּוּר ובתוספ' פֶּרֶק כָּל הַצְלָמִים). וְצוּרַת דְּרָקוֹן מֻתָּר לַעֲשׂוֹתָהּ, אֶלָּא שֶׁאָסוּר לְהַשְׁהוֹתָהּ אֶצְלוֹ מִשּׁוּם חֲשָׁד (בֵּית יוֹסֵף מֵהָרֹא"שׁ וְהַטּוּר).
3 One who finds vessels and upon them are images of the sun or the moon: Rema: meaning, images made for the sun and moon, like the astrologers make images for the stars, for example, images associated with the sun—they depict a crowned king sitting on a chariot; similarly, with regard to the moon, they have a special image (Rambam in his commentary on the Mishnah and Bartenura there), or a dragon, resembling a snake, with fins of sorts between the sections of vertebrae in its neck. If the vessels are respectable (valuable), they are forbidden, for certainly they were made for the sake of idols; but if they are contemptible, they are permitted, for they were made only for ornament. And these are the respectable ones: those on silks, rings, and a ring (jewelry), and the contemptible ones (coins) (Hagahot Ashri, Mordechai, Agudah, Rosh, Sefer Mitzvot Gadol, prohibitions section 92, Ba’al Halachot Gedolot, and so I found in Tosefta, first chapter, section 7)—pots, kettles for hot water, and cups from which they drink, whether they are below the waterline or above the waterline. And all this is in cases where we don’t know whether these vessels were worshipped, but if it is known that these vessels were not worshipped, even those that are respectable are also permitted (the opinion of the Ran). And there is one who says that any image that is worshipped, even on contemptible vessels, is forbidden, even though we don’t know that these vessels were worshipped. And according to this, at this time when they engrave engravings on vessels and depict idols on them, one who finds vessels with idols on them, they are forbidden. Rema: and the custom follows the first opinion, and at this time, when idolaters don’t worship these images, they are permitted in benefit if one finds them, but one should not keep them (Terumat HaDeshen 56). And there are those who are stringent with all the images mentioned, even at this time, even though we know that they are not worshipped (this is implied in the Tur and Tosafot in the chapter on "All the Images"). And a dragon image is permitted to make, but it is forbidden to keep it with him due to suspicion (Beit Yosef, Maharash, and the Tur).
ד אָסוּר לְצַיֵּר צוּרוֹת שֶׁבִּמְדוֹר שְׁכִינָה, כְּגוֹן ד' פָּנִים בַּהֲדֵי הֲדָדֵי, וְכֵן צוּרוֹת שְׂרָפִים וְאוֹפַנִּים וּמַלְאֲכֵי הַשָּׁרֵת. וְכֵן צוּרַת אָדָם לְבַדּוֹ, כָּל אֵלּוּ אָסוּר לַעֲשׂוֹת אֲפִלּוּ (הֵם) לְנוֹי [לְגוֹי]. וְאִם גּוֹי עֲשָׂאָם לוֹ, אָסוּר לְהַשְׁהוֹתָם. הַגָּה: וּמִיהוּ, אִם מוֹצֵא אוֹתָם, מֻתָּרִים, מִלְּבַד בְּחַמָּה וּלְבָנָה שֶׁדֶּרֶךְ הָעוֹבֵד כּוֹכָבִים לְעָבְדָם, אוֹ שֶׁיֵּשׁ הוֹכָחָה שֶׁעֲשָׂאוֹ לְעָבְדָם, שֶׁאָז אָסוּר כְּכָל הַצְּלָמִים, כְּמוֹ שֶׁנִּתְבָּאֵר בְּרֵישׁ הַסִּימָן (טוּר). בַּמֶּה דְּבָרִים אֲמוּרִים, בְּבוֹלֶטֶת. אֲבָל בְּשׁוֹקַעַת, כְּאוֹתָם שֶׁאוֹרְגִים בְּבֶגֶד, וְשֶׁמְּצַיְּרִים בְּכֹתֶל בְּסַמָּנִין, מֻתָּר לַעֲשׂוֹתָם. וְצוּרַת חַמָּה וּלְבָנָה וְכוֹכָבִים, אָסוּר בֵּין בּוֹלְטוֹת בֵּין שׁוֹקְעוֹת. וְאִם הֵם לְהִתְלַמֵּד, לְהָבִין וּלְהוֹרוֹת, כֻּלָּן מֻתָּרוֹת אֲפִלּוּ בּוֹלְטוֹת. (וְיֵשׁ) מַתִּירִין בְּשֶׁל רַבִּים, דְּלֵיכָּא חֲשָׁדָא (טוּר בְּשֵׁם הָרֹא"שׁ).
4 It is forbidden to depict forms found in the Divine abode, such as the four faces together, and likewise the forms of the Seraphim, Ophanim, and ministering angels, as well as a human form alone. All of these are forbidden to make even for decoration, and if a gentile made them for him, it is forbidden to keep them. Rema: However, if one finds them, they are permitted, except for the sun and moon, which idol worshippers commonly serve, or if there is evidence that they were made for worship, then they are forbidden like all images, as explained at the beginning of the section (Tur). In what case is this said? Only when they are protruding. But if they are recessed, such as those woven into fabric or painted on a wall with dyes, it is permitted to make them. As for images of the sun, moon, and stars, they are forbidden whether protruding or recessed. If they are for learning purposes, to understand and teach, all are permitted, even if protruding (and some permit them in a public place where there is no suspicion) (Tur in the name of the Rosh).
ה טַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם, שֶׁהוּא צוּרַת אָדָם, אִם הָיְתָה הַצּוּרָה בּוֹלֶטֶת, אָסוּר לְהַנִּיחָהּ, וּמֻתָּר לַחְתֹּם בָּהּ. וְאִם הָיְתָה הַצּוּרָה שׁוֹקַעַת, מֻתָּר לְהַנִּיחָהּ, וְאָסוּר לַחְתֹּם בָּהּ מִפְּנֵי שֶׁהַנֶּחְתָּם תֵּעָשֶׂה בּוֹ הַצּוּרָה בּוֹלֶטֶת. (לְשׁוֹן הָרַמְבַּ"ם פ"ג מֵהִלְכוֹת עֲבוֹדַת כּוֹכָבִים דִּין י"א) וַאֲפִלּוּ חָתַם לוֹ הָעוֹבֵד כּוֹכָבִים אָסוּר לְהַשְׁהוֹתָהּ (כֵּן מַשְׁמָע בְּמָרְדְּכַי פכ"ה וְתוס') וְהוּא הַדִּין בִּשְׁאָר צוּרוֹת הָאֲסוּרוֹת, (בַּטּוּר וְכֵן כָּתַב הר"ן בְּשֵׁם הָרִי"ף וְכֵן מַשְׁמָע בְּכָל הַפּוֹסְקִים).
5 A ring with an engraved human form: if the form is protruding, it is forbidden to wear it, but it is permitted to seal with it. If the form is recessed, it is permitted to wear it, but forbidden to seal with it, since the seal would produce a protruding form. (This is the language of Rambam, Laws of Idolatry 3:11.) Even if a non-Jew sealed with it, it is forbidden to keep it (this is implied by the Mordechai in chapter 25 and Tosafot). The same law applies to other forbidden forms (according to the Tur, and similarly noted by the Ran in the name of the Rif, and this is implied by all the authorities).
ו צוּרוֹת בְּהֵמוֹת, חַיּוֹת וְעוֹפוֹת וְדָגִים, וְצוּרוֹת אִילָנוֹת וּדְשָׁאִים וְכַיּוֹצֵא בָהֶם, מֻתָּר לָצוּר אוֹתָם, וַאֲפִלּוּ הָיְתָה הַצּוּרַת בּוֹלֶטֶת.
6 Images of domestic beasts, wild animals, birds, fish, and images of trees, grasses, and similar things are permitted to make, even if the image is protruding.
ז יֵשׁ מִי שֶׁאוֹמֵר, שֶׁלֹּא אָסְרוּ בְּצוּרַת אָדָם וּדְרָקוֹן אֶלָּא דַּוְקָא בְּצוּרָה שְׁלֵמָה בְּכָל אֵיבָרֶיהָ, אֲבָל צוּרַת רֹאשׁ אוֹ גּוּף בְּלֹא רֹאשׁ, אֵין בָּהּ שׁוּם אִסוּר לֹא בְּמוֹצְאוֹ וְלֹא בְּעוֹשֶׂה, וְכֵן נוֹהֲגִין.
7 There are some who say that there is no prohibition with the form of a man or a dragon unless it is a complete form with all it’s parts. However the form of the head or the body without a head has no prohibition- not in finding it and not in making it. (and this is the common practice).
ח לֹא יַעֲשֶׂה בַּיִת, תַּבְנִית הֵיכָל כְּשִׁעוּר גָּבְהוֹ וְאָרְכּוֹ וְרָחְבּוֹ. אַכְסַדְרָה, תַּבְנִית אוּלָם. חָצֵר, תַּבְנִית עֲזָרָה. שֻׁלְחָן, תַּבְנִית שֻׁלְחָן. מְנוֹרָה, תַּבְנִית מְנוֹרָה. אֲבָל עוֹשֶׂה שֶׁל חֲמִשָּׁה קָנִים אוֹ שֶׁל שִׁשָּׁה אוֹ שְׁמוֹנָה, אֲבָל שֶׁל שִׁבְעָה לֹא יַעֲשֶׂה אֲפִלּוּ מִשְּׁאָר מִינֵי מַתָּכוֹת, וַאֲפִלּוּ בְּלֹא גְּבִיעִים וְכַפְתּוֹרִים וּפְרָחִים, וַאֲפִלּוּ אֵינָהּ גְּבוֹהָה י"ח טְפָחִים.
8 One should not make a house in the form of the Temple, with the same proportions for its height, length, and width; nor a portico in the form of the Temple's Ulam (entrance hall); nor a courtyard in the form of the Temple’s courtyard. Likewise, one should not make a table in the form of the Temple’s table or a lamp in the form of the Temple’s menorah. However, one may make a lamp with five branches, or six, or eight, but not one with seven branches, even from other types of metals, and even without cups, knobs, or blossoms, and even if it is not 18 handbreadths high.
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