Avodah Zarah, Daf Mem Gimmel, Part 3

 

Introduction

In yesterday s section we learned that one is allowed to make images of God s attendants as long as it is not possible to fashion them completely in their likeness. Thus Rabban Gamaliel was allowed to make an image of the moon. Today s section cites a baraita that prohibits this.

I should note that we see here the amoraim arguing over what images the Torah prohibits. This argument will continue in the next few sections. The issue remained a contentious one throughout Jewish history, with various Jews adopting maximal and minimal interpretations as to how to interpret the prohibition of making graven images.

 

ושמשין שאי אפשר לעשות כמותן מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני במרום

 

And are His attendants which cannot be reproduced in their likeness really allowed? Has it not been taught: You shall not make with Me , which means You shall not make according to the likeness of My attendants who serve before Me in the heavens !

 

This baraita seems to prohibit making the heavenly bodies. So again, we must ask, how did Rabban Gamaliel make images of the moon?

 

אמר אביי לא אסרה תורה אלא בדמות ד’ פנים בהדי הדדי

 

Abaye explained: The Torah prohibited only the making of the likeness of the four faces together.

 

Abaye explains that the only of God s attendants that one may not make is the four-faced creatures (human, lion, eagle, ox) of the Divine chariot (see Ezekiel, chapter one). Any other image can be made, including the moon.

 

אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם

אמר רב יהודה בריה דרב יהושע מפרקיה דרבי יהושע שמיע לי לא תעשון אתי לא תעשון אותי אבל שאר שמשין שרי

 

According to this, a human face by itself should be permitted; so why was it taught: All faces are permissible except that of a human face !

R. Judah the son of R. Joshua said: At the public lecture of R. Joshua I learned: You shall not make with me [ with me ] [this should be rendered as though it was] You shall not make Me [oti], but the other attendants are permitted.

 

Abaye says that only the four-faced angels are prohibited. But earlier we read a mishnah that prohibited the image of a human face.

R. Judah resolves this by citing a baraita that he at his father s public lecture. This baraita revocalizes the word iti, which means with me to read as a direct object oti. It is prohibited to draw the image of God, but it is not prohibited to draw any other images, including that of a human.