5786/2025
In the beginning of Parashat BeReishit, the Torah emphasizes the uniqueness of humanity: “Va’Yivra Elokim Et HaAdam BeTzalmo, BeTzelem Elokim Bara Oto” (BeReishit 1:27). Unlike every other creation, only mankind is described as being created “BeTzelem Elokim”. However, this raises some questions: How are we meant to be created in the “image of G-d” if Hashem has no physical body (Rambam’s 13 Ikarei HaEmunah)? And more significantly, how are we meant to implement this into our daily lives?
In the first section of the Moreh Nevuchim, the Rambam explains that BeTzelem Elokim refers to mankind’s “intellectual capacity”. Due to this, as humans we can make moral decisions and recognize Hashem’s presence, and subsequently follow His Torah & Mitzvot. However, being created BeTzelem Elokim endows us with the responsibility of acting intentionally and choosing wisely; we can’t simply “go with the flow”.
The Ramban takes a different approach: To be BeTzelem Elokim means to rule over the animals in the ways of Hashem. In BeReishit 1:28, Hashem blesses humanity and commands them that they should “rule the fish of the sea, the birds of the sky, and all the living things that creep on earth”. So too, in the same manner that Hashem reigns over the universe, He gives us an opportunity to rule over the animals. But if that is true, this rulership must be a reflection of Hashem’s, through Rachamim and Tzedakah, mercy and justice. BeTzelem Elokim means to model Hashem’s Middot. Over the Yamim Nora’im Tefillot, we consistently describe them: “HaRachum, U’Makdim Rachamim LeRogez… VeChol Ma’aminim SheHu Shofet Tzedek”. Hence, we must be an earthly representative of Hashem (to a certain degree) and interact with others as such. Sometimes we must exhibit a compassionate side. For example, if we hear an embarrassing rumor about a friend or peer, we should not run to believe such stories and should instead be Dan Lekaf Zechut and move on. To act with justice would be to admit our mistakes if we were to wrong someone else, and apologize and make it right, even when it is difficult to do so.
Conversely, Rav Soloveitchik, in his essay, “The Lonely Man of Faith”, paints a picture of two different versions of Adam: Adam I and Adam II.
By the first Adam, Tzelem Elokim refers to “man’s inner charismatic endowment as a creative being. Man’s likeness to G-d expresses itself in man’s striving and ability to become a creator”. This version of Adam, endowed with knowledge and comprehension, is tasked with building civilization and conquering the earth. Adam II, looks for G-d to “establish an intimate relation with Him”. Adam II doesn’t need to create himself a whole new world through domination of the animals. He instead finds his home in the form of a connection with God.
To Rav Soloveitchik, they are “equally provoked by the mystery of being”, yet their methods to achieve this are where they differ fundamentally. Adam I uses the scientific, logical world to figure out what he is doing and then “reclaims himself… by setting himself up as a dignified, majestic being capable of ruling his environment”. On the other hand, Adam II looks not to “mathematize phenomena”, rather he looks at where he has been placed, “in every beam of light, in every bud or blossom, in the morning breeze and the stillness of a starlit evening”. Rather than search for meaning in the grand expressions of Hashem, he chooses to find it within the more hidden, minute manifestations of God.
While we could have thought these two Adams to be contradictory, they really complement each other. They balance each other out, which is the true meaning of BeTzelem Elokim. Adam I, on his own, becomes arrogant and self-serving without the humility of the other. But without Adam I, Adam II cannot fully bring Hashem’s presence from the spiritual into the physical without the logical calculations of Adam I. Together, these two capture the peak of human potential.
In conclusion, the Torah begins with this message to remind us of our mission: to carry ourselves with dignity through moral decision-making, treating others with respect with both mercy and justice, and living a balanced life where we can combine the physical and spiritual worlds. When we see ourselves and others through this lens of BeTzelem Elokim, we elevate not just ourselves, but the whole world and bring Kavod to Hashem’s holy name.