He Used To Say: "Beloved Is Man, For He Was Created In The Image [Of G-D]; An Even Greater Expression Of Love Is That It Was Made Known To Him That He Was Created In The Image [Of G-D], As It Is Stated:[57] 'For In The Image Of G-D He Made Man.'
"Beloved Are The People Israel, For They Are Called Children Of G-D; An Even Greater Expression Of Love Is That It Was Made Known To Them That They Are Called Children Of G-D, As It Is Said:[58] 'You Are The Children Of The L-Rd Your G-D.'
"Beloved Are The People Israel, For A Precious Article Was Given To Them; An Even Greater Expression Of Love Is That It Was Made Known To Them That They Were Given A Precious Article, As It Is Said:[59] 'I Have Given You Good Teaching; Do Not Forsake My Torah.' "
There are three clauses in this
mishnah: one which expresses the positive virtues of mankind as a whole, one which indicates the virtues possessed by the Jewish people without considering their connection to the Torah, and one which highlights the virtues which the bond with Torah contributes to our people.
These three stages are reflected within the history of the world at large. In the beginning, man was created in the image of G-d. At the time of the Exodus from Egypt, the Jews were distinguished as G-d's children, as it is written:[60] "My son, My firstborn, Israel." It was not until the Giving of the Torah that the Jews were endowed with the possibility of acquiring the third attribute through their connection with the Torah.
These three phases are also mirrored in the personal history of every individual. As a child, one is more concerned with physical existence and gaining practical knowledge - traits which a Jew shares with all mankind. After Bar Mitzvah, he gains the potential to establish a bond with G-d through the observance of mitzvos, this being the unique heritage of the Jewish people. And as he matures and his understanding blossoms, he has the potential to delve into our precious Torah heritage.[61]
These three clauses can be applied to Rabbi Akiva's own history. He came from a family of converts.[62] Thus he was able to appreciate the virtues possessed by mankind as a whole. For the first 40 years of his life, he was unlearned,[63] and thus understood the innate virtues which the Jews possess, even when they have not been cultivated by the Torah. And he spent the latter 80 years[64] of his life devoted to the study of the "precious article" which G-d entrusted to the Jewish people.
(Sichos Shabbos Parshas Acharei-Kedoshim, 5728;
Sichos Motzoei Shabbos Parshas Shelach, 5739;
Sichos Shabbos Parshas Shelach, 5741)
In his
Guide to the Perplexed,
[65] the
Rambam interprets this as referring to our capacity to conceive of intellectual ideas and to be conscious of "He who spoke and brought the world into being." The ability to use our minds creatively and direct our thoughts to G-d is the most precious of our human potentials.
Creating a setting which leads to the realization of these values should be the purpose of every society. In an ultimate sense, it is in the Era of the Redemption that the above goals will be realized, for then Mashiach will "perfect the entire world, [motivating all the nations] to serve G-d together,"[66] and in that era, "the occupation of the entire world will be solely to know G-d."[67]
We need not, however, wait for the future. A foretaste is possible in our days, for we are standing at the threshold of Redemption. We have the potential to anticipate the heightened spiritual awareness which will characterize the Era of the Redemption and incorporate it within the fabric of our society. And by doing so, we will help precipitate the coming of that ultimate era.
(Sichos Shabbos Parshas Ki Seitzei, 5751[68])
There are two levels in our divine service: that of servants and that of children. The
Zohar[69] explains that the advantage of a son over a servant is that because of a father's love for his son, he gives him the opportunity to look through all his treasures and see all the secret resources that have been cherished for ages. This concept introduces the third clause, which relates that "Beloved are the people Israel, for a precious article was given to them." G-d's love for His people is so great that He granted them the Torah - an article so precious that it transcends all mortal limits.
(Sichos Shabbos Parshas Ki Savo, 5743)
The Hebrew words , translated as "a precious article," can have a more specific meaning. also means "utensil,"[70] and is associated with pleasure. The Torah is a utensil given to the Jewish people to bring out the pleasure which G-d desired to derive from the world.
(Sichos Shabbos Parshas Shelach, 5737)
Notes:
- (Back to text) Bereishis 9:6.
- (Back to text) Devarim 14:1.
- (Back to text) Mishlei 4:2.
- (Back to text) Shmos 4:22.
- (Back to text) We also see such a pattern within the daily cycle of a person's life. As a person rises and recites Modeh Ani, he should strive to attain the virtues seemly in one "created in the image of G-d." In prayer, he should seek to attain an ever-higher rung, realizing his potential as one of the children of G-d. And afterwards, he should proceed from the house of prayer to the house of study (Berachos 64a), striving to reach the higher distinction that comes from employing G-d's "precious article."
- (Back to text) The Rambam's Introduction to the Mishneh Torah; Seder HaDoros.
- (Back to text) Avos d'Rabbi Nossan 6:2.
- (Back to text) Sifri, Berachah 34:7; Yalkut Shimoni end of Parshas Berachah, sec. 965.
- (Back to text) Vol. I, ch. 1.
- (Back to text) Rambam, Mishneh Torah, Hilchos Melachim 11:4.
- (Back to text) Ibid. 12:5.
- (Back to text) See Sound the Great Shofar (Kehot, N.Y., 1992), where these ideas are explained at length.
- (Back to text) III, 111b.
- (Back to text) This interpretation is reflected in the statement at the beginning of Bereishis Rabbah, which quotes the Torah as saying: "I was the tool () used by G-d to fashion His handiwork."
Chapter Three - Mishna 13