Rabbi Zucker's comments deserve a separate post, firstly because they are substantive, and secondly because he signed his name to them! Here is the first part. Rabbi Zucker wrote: I certainly agree that ALL the evidence needs to be weighed. Let us examine the "image of God" issue as Rashi presents it regarding a decomposing body. In order to do so, let us turn to the famous "killelas HaShem taluiy" prohibition against leaving the hanging corpse overnight. The Tosefta in Sanhedrin (9:7) explains that this is because people seeing the body hanging for a prolonged period will associate it with "God's image" and that is a degradation to HaShem. Now, the Rambam, the Ramban, and all the other staunch incorporealists learned that Tosefta as well. Clearly, they understood the Tosefta as teaching that the body is a reflection of the idea of tzellem Elokim, not that it is literally the image of God. Further, please see the gemara in Mo'ed Kattan 15b, which states that an aveil must turn over his bed, because HaShem gave us His image, and we overturned it with our sins. Again, the body is represented as the image of God, and the Rambam learned this gemara as well, as did the Ramban (who quotes it verbatim in his Toras HaAdam). Clearly, these incorporealists learned the gemara as stating that the body of man reflects the idea of tzellem Elokim, not that the body itself is the image of God literally. That being the case, could it not very well be the case -- is it not entirely possible -- that Rashi learned the same way? When he speaks about the decomposing body as losing its characteristic of tzellem Elokim, can it not mean that once the body is unrecognizable as such, it no longer reflects the idea of tzellem Elokim?