Aniconism in Judaism

The Tanakh

A number of verses in the Hebrew Bible (Tanakh) refer to prohibitions against the creation of various forms of images, invariably linked directly with idolatry. The strongest over-all source is based on what Judaism counts as the second of the Ten Commandments:

:Do not have any other gods before Me. "Do not represent [such] gods by any carved statue or picture of anything in the heaven above, on the earth below, or in the water below the land". Do not bow down to [such gods] or worship them. I am God your Lord, a God who demands exclusive worship. Where My enemies are concerned, I keep in mind the sin of the fathers for [their] descendants, to the third and fourth [generation] . But for those who love Me and keep My commandments, I show love for thousands [of generations] . (Exodus 20:3-6)

This prohibition is widespread. For instance, Leviticus 26:1 reads:

: [Therefore,] do not make yourselves false gods. "Do not raise up a stone idol or a sacred pillar for yourselves." Do not place a kneeling stone in your land so that you can prostrate yourselves on it. I am God your Lord.

Similar injunctions appear in Numbers 33:52, Deuteronomy 4:16, and 27:15; in all cases, the creation of the image is associated with idolatry, and indeed, the words commonly translated as "image" or some variant thereof (פסל "pesel", שקוץ "shikuts") are generally used interchangeably with words typically translated as "idol" (e.g., אליל "elil"). [See [http://search.freefind.com/find.html?id=6433772&pageid=r&mode=ALL&query=image&n=0&s=et] for a list of all verses containing the word "image" as translated by the JPS edition.] (An important exception is צלם "tselem", used in such verses as Genesis 1:26: "let us make man in our image". This word was not associated with idols.)

Based on these prohibitions, the Hebrew prophets, such as Isaiah, Jeremiah, Amos and others, preached very strongly against idolatry. In many of their sermons, as recorded in the biblical books bearing their names, the prophets regarded the use of religious images as a negative sign of assimilation into the surrounding pagan cultures of the time.

The Halakha

Despite the semantic association with idols, Halakha ("Jewish law") as taught by the Shulkhan Arukh ("Code of Jewish Law") and still practiced and applied by Orthodox Judaism today, interprets the verses as prohibiting the creation of certain types of graven images of people, angels, or astronomical bodies, whether or not they are actually used as idols. The Shulkhan Arukh states: "It is forbidden to make complete solid or raised images of people or angels, or any images of heavenly bodies except for purposes of study". [ [http://www.torah.org/advanced/shulchan-aruch/classes/chapter11.html Shulchan-Aruch - Chapter 11 - Torah.org ] ] ("Heavenly bodies" are included here because the stars and planets were worshipped by some religions in human forms. Astronomical models for scientific purposes are permitted under the category of "study.")

An authoritative breakdown can be found in the "Shulkhan Arukh," section "yoreh deah" which takes the literal meaning of פסל "pesel" as "graven image" (from the root פסל P-S-L, "to engrave." See Exodus 34:1, 4; Deuteronomy 10:1, 3.) The prohibition is therefore seen as applying specifically to certain forms of sculpture and depictions of the human face. In keeping with this prohibition, some illustrations from the Middle Ages feature fantastic creatures—usually bird-headed humanoids, even when the depictions are quite clearly meant to be those of historical or mythological humans. The most well-known is the "Birds' Head Haggadah" (Germany, circa 1300). Because such creatures as gryphons, harpies, sphynxes, and the Phoenix do not actually exist, no violation of the prohibition is perceived in such depictions. This is based on the fact that the Second Commandment, as stated in Exodus, refers specifically to "anything in the heaven above, on the earth below, or in the water below the land." However, it is forbidden to make the four faces on the Divine Chariot (Ezekiel I) or the ministering angels, because these are believed to be real beings that actually exist "in the heaven above." ("Kitzur Shulkhan Arukh" 138:1)

Differences across media

Although the prohibition applies mainly to sculpture, there are some authorities who prohibit two-dimensional full-face depictions. Some base this upon their understanding of the Talmud, and others based it upon Kabbalah. Of note is the portrait of Rabbi Tzvi Ashkenazi (known as "the Hakham Tzvi"), which is housed in the [http://www.jewishmuseum.org.uk/ Jewish Museum in London] . Based his interpetation of this prohibition, the Hakham Tzvi refused to sit for his portrait. However, the London Jewish Community wanted a portrait, so they commissioned the portrait to be done without the Hakham Tzvi's knowledge. The Hakham Tzvi's son, Rabbi Jacob Emden, says it was a perfect likeness.

Additionally, there is one type of representation, namely, bas-relief or raised representation on a flat surface, that is particularly problematic. Rabbi Jacob Emden discusses a medal struck in honor of Rabbi Eliezer Horowitz that features Horowitz's portrait. Emden ruled this violated the injunction against depictions. Furthermore, many hold that such representations in the synagogue either violate this injunction or are not permitted, as they give the appearance of violating this injunction. Most notably, Rabbi David ibn Zimra and Rabbi Joseph Karo hold that carvings of lions (e.g., representing the Lion of Judah) are inappropriate in synagogues.

On the other hand, some authorities hold that Judaism has no objection to photography or other forms of two-dimensional art, and depictions of humans can be seen in religious books such as the Passover Haggadah, as well as children's books about biblical and historical personages. Although most Hasidic Jews object to having televisions in their homes, this is not related to prohibitions against idolatry, but, rather, to the content of network and cable programming. Hasidim of all groups regularly display portraits of their Rebbes, and, in some communities, the children trade "rabbi cards" that are similar to baseball cards. In both Hasidic and Orthodox Judaism, taking photographs or filming are forbidden on the Sabbath and Jewish holy days, but this prohibition has nothing to do with idolatry. Rather, it is related to the prohibition against working or creating on these days.

In modern times

Although, in biblical times, Jews were actively iconoclasts, physically tearing down and destroying idols of other religions located within their political jurisdiction, today there is more tolerance for other cultures. In the state of Israel, all religious sites, Jewish and non-Jewish alike, are protected by law. Even though Jewish Law teaches that idolatry is forbidden to all of humanity as one of the seven Noahide Laws, Jews today combat it through discussion, debate, and education, rather than the physical destruction of statues and shrines. However, many traditional Jews still follow the prohibitions against entering places of idolatry, and will not attend functions held in buildings where there are religious statues.

Recent scholarship

In a refutation of the belief in an aniconic Judaism, and more generally in an underestimation of Jewish visual arts, the historian of ideas Kalman Bland recently proposed that the phenomenon is a modern construction, and that "Jewish aniconism crystallized simultaneously with the construction of modern Jewish identities". [(Bland 2001:8) [http://www.pupress.princeton.edu/chapters/i6833.pdf] ]

Notes

See also

* Iconoclasm

References

General

*Jack Goody, "Representations and Contradictions: Ambivalence Towards Images, Theatre, Fiction, Relics and Sexuality", London, Blackwell Publishers, 1997. ISBN 0-631-20526-8.

Judaism

*Kalman P. Bland, "The Artless Jew: Medieval and Modern Affirmations and Denials of the Visual", Princeton, Princeton University Press, 2001. ISBN 0-691-08985-X Introduction: [http://www.pupress.princeton.edu/chapters/i6833.pdf]