The Torah in Parashat Yitro (Shemot 20:20) commands, “Lo Ta’asun Iti,” which the Gemara interprets to mean, “Lo Ta’asun Oti” – “Do not make Me,” introducing a prohibition against making an image resembling G-d. As the Sefer Ha’hinuch explains, the only creature in the universe which bears any sort of resemblance to G-d is the human being, which is created “Be’selem Elokim” – in the divine image, in that we are endowed with an intellect. Hence, the command of “Lo Ta’asun Iti” forbids creating an image of a human being. The Sefer Ha’hinuch clarifies that this is forbidden even if one has no intention whatsoever of worshipping the image, and he makes it purely for decoration. Regardless of the intention or purpose, making such an image is forbidden by Torah law. The reason underlying this prohibition, the Sefer Ha’hinuch explains, is that images of human beings could result in pagan worship, as people might ascribe to these images divine-like powers. This prohibition is applicable at all times and in all places, and to both men and women. It is included under the prohibition of idolatry which is binding even upon gentiles. Surprisingly, the Sefer Ha’hinuch writes that one who transgresses this prohibition and makes an image of a human being is not liable to Malkut. This is in contrast to the Rambam, who writes that this violation is, in fact, punishable by Malkut. Many later scholars wrestled with the question of why the Sefer Ha’hinuch felt that Malkut are not administered for violations of this command. One theory is that the command of “Lo Ta’asun Iti” might encompass other prohibitions, as well, such that it falls under the category of “Lav She’bi’chlalot” – commands which incorporate several different prohibitions, and which therefore are not punishable by Malkut. The Sages enacted a provision forbidding having such images in one’s possession. The Biblical command forbids only the act of producing such an image, but the Sages legislated that one may not even have in his property an image of this kind which somebody else had made. Some commentators explained that this law was enacted due to the concern that people might suspect the individual of worshipping the image, whereas others understood that the concern is that the person might be suspected of having made the image. We find among the Poskim five exceptions to this Rabbinic provision: 1. The Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839) writes that the Rabbinic decree applies only to keeping such an image in a private place. If one puts it on display in a place where people see it, the prohibition does not apply, because pagans did not generally keep their statues in public places. 2. The Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310) maintains that the prohibition applies only to three-dimensional images, but not to drawings, because the ancient pagans worshipped structures, such as statues, and not drawings on flat surfaces. 3. The Ramban (Rav Moshe Nachmanides, Spain, 1194-1270) makes an exception in the case of an image made in a disrespectful manner, such as an image of a human being on dishes or cups. 4. The Gemara in Masechet Rosh Hashanah establishes that it is forbidden also to have in one’s possession images of the celestial bodies, but nevertheless, Rabban Gamliel had images of the moon. This was permitted because he used them for the purpose of determining which appearances of the new moon warrant the declaration of Rosh Hodesh. The Gemara thus establishes that one may have in his possession an image that is normally forbidden if it is clear that he has it for educational purposes. 5. The Ra’a (Rav Aharon Ha’levi, Spain, 13 th century) famously maintained that this prohibition is limited to complete images. A sculpture of only part of the body, or even of an entire body with a part missing, may be kept in one’s possession, since the pagans worshipped only complete images. Accordingly, many people have the practice when receiving a trophy that