Mitzvah —
31
Not to make human forms even for decorative purposes
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לֹ֥א תַעֲשׂ֖וּן אִתִּ֑י אֱלֹ֤הֵי כֶ֙סֶף֙ וֵאלֹהֵ֣י זָהָ֔ב לֹ֥א תַעֲשׂ֖וּ לָכֶֽם׃ - פָּרָשַׁת יִתְרוֹ
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Exodus 20:20 - "With Me, therefore, you shall not make any gods of silver, nor shall you make for yourselves any gods of gold."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Idolatry – עֲבוֹדָה זָרָה
It is forbidden to fashion complete human figures, even as decoration, to prevent misuse or worship.
This mitzvah prohibits creating full human forms (statues, carvings, engravings) even when not intended for worship. Rambam (Hilchot Avodat Kochavim 3:11) clarifies that complete human statues are forbidden regardless of intent, while partial or flat engravings are permitted under certain conditions. Sefer HaChinuch (Mitzvah 39) explains that such forms can easily lead to reverence or deification, undermining Israel’s pure faith.
The Talmud (Avodah Zarah 43b–44a) prohibits constructing full figures, especially those in relief or three-dimensional form. Rashi interprets “with Me” (Ex. 20:20) to mean that making human forms parallels making false gods. Ramban warns that even decorative forms subtly erode the boundary between beauty and worship. Midrash (Shemot Rabbah 41:7) recalls that human likenesses were central to idolatrous practices in antiquity, hence Torah’s strict ban.
Commentary & Classical Explanation:
- Rambam (Avodat Kochavim 3:11): Forbids making full human figures in relief.
- Sefer HaChinuch (39): Warns that human statues can become objects of reverence.
- Talmud (Avodah Zarah 43b–44a): Forbids constructing complete human likenesses.
- Rashi: “With Me” equates these forms to false gods.
- Ramban: Decorative forms blur the sacred boundary.
- Midrash (Shemot Rabbah 41:7): Idolatries often used human likenesses.
Contrast with Mitzvah 29–30 (Not to make idols for self or others):
- Mitzvot 29–30 prohibit making idols intended for worship.
- Mitzvah 31 goes further, banning complete human forms even when not intended for worship.
- Rambam emphasizes that this creates a safeguard, preventing even aesthetic representations from slipping into idolatry.
Parallel to Temple Imagery:
- The Torah permitted cherubim atop the Ark (Exodus 25:18), commanded by Hashem.
- Talmud (Avodah Zarah 43a) contrasts this exception: images commanded by Hashem are holy, but human-made decorative figures are forbidden.
- Ramban stresses that kedushah comes from obedience to Hashem’s word, not human creativity.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Guarding Against Human Depictions
- Rambam (Hilchot Avodat Kochavim 3:10–11) prohibits forming complete human figures — especially faces — as they risk becoming objects of reverence. Today this translates into avoiding statues or full human forms in decorative art that could resemble idolatrous symbols.
Art and Culture Balance
- Sefer HaChinuch (Mitzvah 30) clarifies that while artistic beauty is not inherently forbidden, creating human-shaped statues or carvings carries danger of misuse. In the modern world of sculpture, painting, and digital design, this mitzvah requires caution to distinguish aesthetics from prohibited forms.
Public Spaces and Synagogues
- Talmud (Avodah Zarah 43b) discusses not only making images but also displaying them. Applied today, this guides synagogues and Jewish institutions to avoid human statues or images near spaces of prayer, preserving kavod shamayim.
Digital and Virtual Media
- Ramban (Exod. 20:20) warns against reproducing divine or human forms that could lead to confusion between the Creator and His creations. With virtual reality, 3D modeling, and AI-generated imagery, Jews must remain mindful about reproducing human figures in religious or symbolic contexts.
Cultural and Historical Sensitivity
- Midrash Tanchuma (Ki Tisa 19) links the danger of images to the Golden Calf episode, which began with the crafting of a figure. Today, this mitzvah reminds us to avoid importing historical statues or symbols into Jewish spaces, ensuring we don’t unconsciously echo past idolatries.
Notes on this Mitzvah's Fundamentals
Idolatry – עֲבוֹדָה זָרָה
- Talmud (Avodah Zarah 43b–44a) rules that making human likenesses is prohibited because they were central to idolatry. Rambam (Avodat Kochavim 3:11) codifies that only complete figures are forbidden. Sefer HaChinuch (39) explains that avoiding these forms guards Israel from sliding into avodah zarah.
Faith – אֱמוּנָה
- Rashi (Ex. 20:20) interprets “with Me” to mean that even non-worshipped forms weaken emunah by placing human creations alongside Hashem. Ramban stresses that making human forms risks shifting trust and awe away from the invisible G-d.
Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה
- Rambam (Sefer HaMitzvot, Negative Commandment 5) links this prohibition to the Second Commandment, preserving Israel’s doctrinal foundations. Sefer HaChinuch (39) emphasizes that maintaining core beliefs requires rejecting even potential stumbling blocks like images.
Reverence – יִרְאַת שָׁמַיִם
- Rambam (Yesodei HaTorah 5:1) teaches that fear of Heaven collapses if human-made forms are tolerated. Midrash (Shemot Rabbah 41:7) notes that reverence was corrupted in paganism through human statues. Talmud (Avodah Zarah 43a) insists that true awe requires purity from such imagery.
Holiness – קְדֻשָּׁה
- Ramban (Lev. 19:2) connects holiness to separation from practices of the nations. Sefer HaChinuch explains that kedushah is maintained by limiting Israel’s art and architecture to avoid forms leading to sin. Midrash Tanchuma emphasizes that sanctity comes through Hashem’s commands, not man’s invention.
Ten Commandments – עֲשֶׂרֶת הַדִּבְּרוֹת
- Rashi (Ex. 20:4–5) connects this mitzvah to the Decalogue’s ban on carved images. Rambam underscores its inclusion as an extension of “You shall have no other gods.” Sefer HaChinuch calls it a “fence mitzvah,” ensuring the Second Commandment’s permanence.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam and Talmud both explain this mitzvah lies entirely in one’s duty to Hashem. Creating human forms neither harms others nor society, but it breaches loyalty to Heaven. Ramban calls it a betrayal of Israel’s exclusive covenant with G-d.
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