The Torah commands in Parashat Behar (Vayikra 26:1) that one may not place an “Eben Maskit” on the ground on which to bow. This refers to a stone with a design that was either drawn or engraved on the stone. The Torah forbids bowing on such a stone, even if one bows to express his submission to Hashem. The Rambam writes that the Torah forbade bowing on an “Eben Maskit” because this resembles the idolatrous practice of placing in front of an object of worship a decorative stone, and then bowing on the stone. In order to distance ourselves from pagan worship, the Torah forbade many practices which were common among idolaters, including bowing on a stone with a design. Therefore, it is forbidden to bow on such a stone, even if one bows to Hashem. The Sefer Ha’hinuch adds a second reason for this prohibition, noting that bowing on a decorative stone gives the impression of bowing to the stone. The Torah does not forbid bowing on a garment or some other perishable item, but bowing on a stone, which is permanent, appears as a type of pagan worship, and is thus forbidden. This Torah prohibition applies only to “Pishut Yadayim Ve’raglayim” – bowing down on the floor with one’s hands and knees, as we do during the Aboda service on Yom Kippur. Bowing on an “Eben Maskit” without lowering oneself to the floor is prohibited only by force of Rabbinic enactment. It is permissible to cover an “Eben Maskit” with a cloth, such as a carpet, and then bow on it. This is why it is customary in synagogues that have stone floors without carpeting to place materials on the floor for the bowing during the Yom Kippur service. The Torah formulates this command as a prohibition against bowing on these stones “Be’arsechem” – “in your land.” The Sages understood that this prohibition actually applies even outside the Land of Israel, and the word “Be’arsechem” implies that bowing on an “Eben Maskit” is permitted in the Bet Ha’mikdash, which is not considered “our” land (as it is G-d’s domain). In the Bet Ha’mikdash, it is permissible to bow to Hashem directly on the stone floor. The Sefer Ha’hinuch writes that according to the reason he offered for this prohibition – to avoid giving the impression of bowing to the stone – it is understandable that it does not apply in the Bet Ha’mikdash, where one could hardly be suspected of worshiping a stone. According to the Rambam’s understanding, however, that the Torah wanted to distance us from anything that resembles pagan practice, we might wonder why an exception would be made in the Bet Ha’mikdash. Some commentators suggest that since the Kohanim were known to be especially vigilant (“Kohanim Zerizim Hem”), the Torah was not concerned about bowing in the Mikdash in a manner resembling the pagans’ bowing. This prohibition applies in all times and places, and to both men and women. One who bowed on the ground on a stone with a design has transgressed this command and is liable to Malkut. It must be emphasized that this prohibition refers to somebody who bows to G-d, not to an idol or to the stone itself. If one bows to an object, then he is liable to capital punishment for transgressing the grave prohibition of idol-worship. The Torah speaks here of one who believes in G-d and seeks to worship Him; even in such a case, bowing on an “Eben Maskit” is prohibited.