Our Gemara on Amud Aleph discussed one of the ways to acquire ownerless property is to show proprietorship. For example, the great Amora, Rav acquired a garden, which had been ownerless property, by drawing an image. Rashbam says he drew pictures of animals and birds.
The fact that the Gemara (and Rashbam) casually mentions making a drawing of these figures is used as proof that this is not a violation of the prohibition (Shemos 20:4) against making an image. The prohibition of making an image applies even if it is not made with idolatrous intent. Various distinctions are made, such as the prohibition only extends to a human figure or other heavenly figures that are customarily worshiped. The Mordechai answers (Avodah Zara 840), since it is flat and not three-dimensional, it is not a violation. This second answer is what allows some to take and print photographs. (There are those who follow Rav Karo and will not even allow photos, see Shulchan Aruch Y.D. 141:4.)
The Mordechai relates this to a question if it is permitted to have decorative pictures of animals and objects that are found in siddurim and machzorim. He says, technically it is permitted but cautions that it is still a contemptible practice. Pictures distract from concentration, and this is brought down in halacha, see Shulchan Aruch OH 90:4.
It is amazing to see how sensibilities change over time. Most modern publishers of Siddurim and Judaica would consider pictures an enhancement and inspiration for prayer. And, for us, maybe so.
Rav Yosef Engel (Lekach Tov, Klall 8) famously discusses examples where there is a Torah prohibition whose primary function is to prevent a further violation, similar to a seyyag derabanan a rabbinic enactment, such as saying Shema before midnight (Mishna Berachos 1:1) or ceasing from eating chametz (see Mishna 1:4) on the eve of Pesach earlier than the Torah mandated time. Yet, there also is a Torah prohibition banning consumption of chametz an hour later on Erev Pesach, when the Paschal sacrifice is offered. Some might say that this too is a Torah mandated seyyag. Other famous candidates for Torah seyyagim include Temurah (see Vayikra 27:10), or that even less than the requisite shiur (minimum prohibited amount) is still Biblically forbidden (Yoma 73b), or possibly our case, where an even non-idolatrous images are forbidden.
However, I would like to offer a different reason why a non-idolatrous image is forbidden, and relate it, at least in concept, to the Mordechai’s disdain for illustrations in siddurim. Everything is on a continuum. Is Judaism’s insistence on monotheism and banning images merely a kind of technical point, or does it make deeper emotional and developmental demands? I believe the ultimate development and advancement of the human psyche lies in relating well to a non-physical invisible God. This is a recognition of the reality of the non-physical, and Man apprehending that spiritual attainment and immortality is at odds with attachment to the physical. Even mere illustrations, with pure non-idolatrous intent, albeit inspiring, can also be distracting. If Man wants to encounter God, he cannot only divest from physical lusts and distractions, but other aspects of physicality and simplicity in order to more fully absorb the uncanny otherness of God. If I am right, and this is a core Torah value, it has implications. Even if it is a judgment call as to what level of spiritual standard one should strive for, like other forms of spiritual attainment such as abstention from pleasures, it should be acknowledged as an aspirational goal.
This gives us even more reason to avoid media, if we did not have enough reasons already. The diversion of our minds away from internal images or thoughts that stem from inside, and the replacement of them with other ideas, images and thought processes may be the ultimate harm, as it can destroy the refinement necessary to develop more consistent mindfulness and ability to stick with abstract thought. This may also be the deeper reason for our tradition’s emphasis on constant, in-depth study of Torah, in order to cultivate a refined mental state that allows for access to spiritual realms and channels.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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