Parashat Behar - Prostrating on Stones

(1) You shall not make idols for yourselves, or set up for yourselves carved images or pillars, or place figured stones in your land to worship upon, for I the Eternal am your God.

If so, why was it specifically Rav who did not bow down? All of the other people present were also prohibited from bowing. The Gemara answers: The stone section of the floor was only in front of Rav. The Gemara comments: If so, Rav should have gone to where the rest of the congregation was standing and fallen on his face there. The Gemara responds: He did not want to trouble the congregation to make room for him. And if you wish, say the following: Rav would stretch out his arms and legs. And this is in accordance with the opinion of Ulla, as Ulla said: The Torah prohibited bowing down upon a stone floor only when it is done with outstretched arms and legs. The Gemara challenges this response: Rav should have fallen on his face without stretching out his arms and legs. The Gemara answers: He did not want to change his usual custom. And if you wish, say a different reason as to why Rav did not fall on his face: An important person is different, in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar said: An important person is not permitted to fall on his face in public unless he knows that he will be answered like Joshua bin Nun in his time, as it is written: “And the Lord said to Joshua: Get up..."

(1) That we not prostrate ourselves on a figured stone, even to God: That we not prostrate ourselves on a figured stone, even to the Blessed God as it is stated (Leviticus. 26:1), "and a figured stone you shall not place in your land, to prostate upon it." A figured stone refers to a stone that is adorned (see Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 12). And so [too,] hewn stones that have been planed down with a scraper are also included in this prohibition of a figured stone.

(2) From the roots of the commandment is what Rambam, may his memory be blessed, wrote (Sefer HaMitzvotLaRambam, Mitzvot Lo Taase 12) that it is since they would do this for idolatry: They would place nicely figured stones before the idol and they would prostrate themselves upon [the stones] in front of it. It is [also] possible to say that the reason is because it seems like he is prostrating himself to the stone itself - since they prepared and beautified it, there is room for suspicion. But there is no room for suspicion for bowing on pretty clothing, as clothing is something that is quickly destroyed and [therefore] no one will make it into their god; whereas a stone, which is something lasting and has a [corresponding] minister in the Heavens - and like they, may their memory be blessed, said (Chullin 40a), "Whether one speaks to the mountain, or to the gada of the mountain (to the angel that is appointed over the mountains)" - [one arouses] suspicion. And the Torah distances people greatly from doing anything about which [others might] suspect them; and also that others not stumble after them.

(4) It is customary to place something on the ground as a barrier between the floor and the worshipper’s face. This is because it is forbidden to bow on a stone floor, as we read, “You shall not place figured stones in your land to worship upon” (Vayikra 26:1). The reason for the prohibition may be that idolaters would worship nature and bow to stones in an attempt to become one with them. The Torah forbids bowing on stone so that no alien ideas infiltrate our prayers. Only in the Temple, where it was clear that all creations – animate and inanimate – were subservient to God, yearned for God, and bowed to God alone, was it permitted to bow on a stone floor (Sefer Ha-ḥinukh §349).