The Torah commands in the second of the Aseret Ha’diberot (Shemot 20:5), “Lo Tishtahaveh Lahem” – that it is forbidden to bow to any foreign deity. Although the Torah speaks specifically about bowing, the Gemara teaches that there are four rituals which may not be performed before an idol, regardless of whether one intends to serve the idol, or whether this is the normal way of serving this particular idol. These four rituals are: bowing, slaughtering an animal as a sacrifice, placing an offering (such as sacrificial meat, or incense) before the idol, and pouring a libation. These actions are all included in the prohibition against serving a foreign deity, and are applicable to all foreign deities. This prohibition, of course, is binding upon both men and women, and upon gentiles, as idol worship is one of the seven Noachide Laws to which all mankind is bound. Needless to say, this command is not dependent on any time or place. One who performs one of these rituals in knowing violation of the Biblical command is liable to Kareit (eternal excision from the Jewish Nation), and if witnesses saw him commit the act after they had issued a warning, he is liable to execution by the Bet Din. If one violates this prohibition unintentionally (such as if he was unaware that this act was forbidden), then he is obligated to bring a Hatat (sin-offering). The Sages enacted that one may not bow before an idol even if he has no intention to do so. For example, if a person dropped something in front of an idol, he may not bow down to pick it up, as this gives the appearance of bowing to the idol. Another example is leaning down to remove a thorn from one’s foot. This, too, may not be done in the presence of an idol. Even though one has no intention at all to bow to the idol, this is forbidden because it appears as though he bows to the idol. This Halacha underlies the famous, tragic story of Hanna and her seven sons. The king ordered each of the sons to bow before a statue, and they all refused, for which they were executed. When the youngest came before the king, and the king realized that he would not agree to bow, the king threw his ring in front of the statue and asked the child to pick it up. The child refused – in accordance with the Halacha that bowing before an idol is forbidden even if one’s intention is not to bow to the idol. The Terumat Ha’deshen (Rav Yisrael Isserlein, 1390-1460) raises the question of whether it is permissible to bow out of respect to a person who wears an idol around his neck. He writes this case might be different from that of bending down to pick something up or remove a thorn in front of an idol, because in those situations, onlookers will naturally assume that the person bows to the idol. Since one does not normally bow in front of an idol to pick up something from the ground, or remove a thorn, doing so very much appears like bowing to the idol. But in societies where bowing out of respect to people is common, bowing to a person wearing an idol around his neck would not be misunderstood as bowing to the idol, as onlookers would realize that the bowing was done out of respect to the person. Perhaps, then, this should be permissible. Proofs have suggested for both sides of this question. One proof is brought from the fact that Mordechai risked his life by refusing to bow to Haman. Haman had declared himself a deity, but Halacha permits bowing to a prominent person even though he had declared himself a divine being, as it is clear that one bows not as a sign of worship, but out of respect for the person’s position of distinction. This gives rise to the question of why Mordechai refused to bow before Haman. The Terumat Ha’deshen answers based on the Midrash’s comment that Haman wore an idol around his neck. Although Mordechai was allowed to bow before Haman himself, he was not permitted to bow before the idol the Haman wore. The story of Mordechai, then, would seem to prove that one may not bow before a person w