Parashat Breishit – In the Image Of Hashem

By Rabbi Ezra Friedman

This Shabbat, following a month of festive and intense holidays, we begin reading the Torah anew. No matter how many times we have learnt and studied Torah in the past, new lessons and layers of meaning are derived every time. This week’s Parsha begins with the creation of the universe and the beginning of humanity in the Garden of Eden. When reading the first chapters of Sefer Breishit (Genesis), it is clear that a large emphasis is put on the creation of Man (Adam and Eve). In fact, the holiday of Rosh Hashanah, the Jewish New Year, does not coincide with the birth of the universe. Rather, the Jewish New Year is celebrated six days later, commemorating the creation of man. In the following article, we will deepen our understanding of the creation of man, bringing us to higher levels of spirituality.

When the Torah begins describing man in his initial form, it uses a very unique characteristic, (Genesis 1,26-27):

וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ… וַיִּבְרָ֨א אֱלֹהִ֤ים אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים…

Then Hashem said, “Let us make humankind in our image… So Hashem created humankind in His own image…

What does the term “In His own image” mean? Many commentators (Chizkuni, Kli Yakar and others) are intrigued by even the idea of a Hashem‘s image. This is due to the fact that Hashem proclaims that He has no image, as written in Sefer Yirmiyahu (Jeremiah 40,18):

וְאֶל־מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־דְּמ֖וּת תַּ֥עַרְכוּ לֽוֹ

With whom will you compare Hashem? By what image will you evaluate Him?

Many answers have been given to explain the contradiction between the verses. One answer given by the commentator, Kli Yakar, is that Hashem revealed himself to various prophets in human form. Even though Hashem has no physical entity, we learn from this that the closest way to relate to the image of Hashem is through the human body. Alternatively, the Chizkuni explains that the word “image” does not refer to a physical trait but rather a common factor. In other words, just as Hashem rules the whole universe so too we humans are the supreme being ruling over earth. The word “image”, according to Chizkuni‘s explanation, describes man’s ability and role, which reflects that of Hashem.

The term “image” may further be understood as a reference to man’s power to create. Just as Hashem is the ultimate Creator of the world, man was given the ability to create in His image. By creating, man enhances the world and works to continue its existence. Hashem has given Mankind intellect, imagination, and skills that enable us to create almost anything under the sun. Today’s modern world of technology, innovation, and medical advances attribute to such. Even greater is the partnership between man, woman, and Hashem to create life. While Hashem, in His immense power, creates everything from nothing, man is given the potential to create almost anything using the most basic raw materials.

Man’s G-d given ability to create must be handled with much caution, while strictly adhering to Hashem‘s guidelines. Our Sages bring an interesting parable, a discussion between the angles and Hashem prior to the creation of man (Breishit Rabba 8, 5):

א”ר סימון בשעה שבא הקדוש ברוך הוא לבראת את אדם הראשון, נעשו מלאכי השרת כיתים כיתים, וחבורות חבורות, מהם אומרים אל יברא, ומהם אומרים יברא….חסד אומר יברא שהוא גומל חסדים, ואמת אומר אל יברא שכולו שקרים, צדק אומר יברא שהוא עושה צדקות, שלום אומר אל יברא דכוליה קטטה, מה עשה הקדוש ברוך הוא נטל אמת והשליכו לארץ הה”ד (דניאל ח) ותשלך אמת ארצה.

Rav Seemon would say that when Hashem was about to create man, the angels split into groups. One group of angels claimed that man should be created, another group claimed that humankind should not be brought into creation. Each angel presented a characteristic. Kindness said, “He should be created! For he is full of kindness”. Truth said, “He should not be created! For man is full of lies”. Justice said, “Create him! For He judges fairly”. Peace said, “Don’t create him! He is full of war and hate”. The Almighty then took truth and sent it to the earth as it says (Daniel 8, 12) “It flung truth on the ground”.

What is this parable meant to teach us? Why did Hashem see the virtue of “truth” as the final reason to allow the creation of man?

Man’s power to create gives him independence and freedom. Truth represents one absolute direction. How can we create, expand, and imagine if there is only one truth. Hashem saw this and decided that humanity’s true greatness resides in his independence. Hashem conceals Himself from truth in this world and gives us freedom to create. In Heaven, there exists but one absolute truth, as compared to earth, in which there is room for innovation and growth. Hashem gave over truth to mankind to make in His image. Humanity is thereby able to mold the world as it sees fit. However, as the angels warn, these abilities must be handled with extreme care as the same power to create, may wrongly be used to destroy.

According to Judaism, man and Hashem are partners in this world. Hashem acts as the gatekeeper, giving us the keys to create. When we use the keys to creation wisely, we have the ability to enhance the world, by acting in the “image” of Hashem.