This Week's Article

Created in His Image

Avot (3:14) | Yisrael Bankier | 5 days ago

The Mishnah (3:14) explains that Man is dear to Hashem because he was created in His image. An extra show of affection was that he made us aware of it, by recording it in the Torah. We shall try to understand this Mishnah.

The Bartenura provides two explanations for this extra affection. The first is that greater affection is implied if one does something nice for another and makes them aware of it, than if a kindness was done and the giver is uninterested whether the recipient is aware. The second explanation is that the affection is increased by Hashem wanting the love to publicised.

The Shoshanim LeDavid explains by citing the Gemara in Shabbat that teaches that when you give someone a gift you should inform them. The Gemara however asks: Moshe was not aware of the radiance (karan ohr) that Hashem granted him. The Gemara explains that one only need inform that individual if they would not eventually work it out for themselves. The Shoshanim LeDavid continues that the fact that we were created betzelem is something that every child would learn as it written in Bereishit: "Hashem created Adam in his image". What the Mishnah is focusing on is why Hashem had to address Man and tell them -- specifically in the pasuk cited in our Mishnah, which is from parashat Noach. Speaking out a love that is already known is indeed an extra show of affection.

The Mili DeAvot explains that people are generally drawn to those that are most similar to them. Consequently, being created betzelem, above other creatures, is an expression of love. What exactly is this "similarity".

The Tifferet Yisrael explains that being created betzelem is reference to being created with an intellect and the having the capacity to choose.

The Lev Avot however explains that being created betzelem means that we have a god-like power. This translates to our creative and influential capacities that, through our actions, we can impact on the world. The Lev Avot directs our attention to the Nefesh HaChayim that explains that this creative and destruction capacity is realised in spiritual worlds, through our actions.

The Tifferet Yisrael explains that the intention of R'Akiva was to teach that one should seek to benefit all humanity and certainly not want to harm or disrespect anyone. This should be reaction when one understands that there is a tzelem Elokim that emanates from every person.

Rashi on the other hand, understood that the response to this knowledge should be to feel a sense of obligation to do Hashem's will. To be sure the Tosfot Yom Tov asserts that this statement is addressed to all humanity, with each person feeling obliged to fulfill the mitzvot that apply to them, whether they be seven or six hundred and thirteen. His proof is that the Mishnah used a pasuk from which we learn one of the mitzvot bnei noach -- implying that this is a universal concept.

Irving Bunim (Ethics from Sinai) also derives this sense of obligation, both spiritual and social, from this Mishnah. He writes, "... but this imposes an obligation and a responsibility on the human being, for it means: You are not an ape, nor a biological accident; you are being made in the image of G-d. You must act accordingly. You must treat others accordingly".

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