Comentario sobre Pirkei Avot 3:14

BELOVED IS MAN, WHO WAS CREATED IN THE IMAGE. EVEN GREATER LOVE… AS THE VERSE SAYS, “FOR HE HAS CREATED MAN IN THE IMAGE OF GOD.” Rashi: man is beloved, as he was created in the image. Therefore, he must do the will of his Maker. R. Akiva was speaking of all men, as the verse he quotes for proof was said to all the sons of Noah, and not only to the sons of Israel. R. Akiva wished to find merit for all men, including Noahides.
Rambam says this clearly in Hilchot Melachim 8:10: Moses commanded us in the name of G-d to compel all men to accept the seven commandments that the sons of Noah were commanded. Whoever does not accept them shall be executed. Such a one as accepts them is referred to as ger toshav in rabbinic literature… Whoever accepts the seven commandments and is careful to keep them is called one of the “pious of the nations” and has a share in the world to come. This is provided he accepts them keeps them because G-d has commanded them in the Torah and made known through Moses that the sons of Noah had previously been commanded to keep them. But if he does these things because his reason compels him he is not a ger toshav and is not one of the “pious of the nations,” or even [the text should read “but rather”] one of their wise men.
Therefore, I wonder why it is that the commentators remained so distant from this approach and did not want to use it to explain the words of R. Akiva as applying to all men, limiting them instead to Jews alone. They drew support from the passage in the Talmud (Yevamot 61a), “you are called ‘man’, etc.”, stacking one midrashic reading on top of another!¹¹⁷The passage in Yevamot 61a is a midrashic reading of the word “man” in a verse in Ezekiel, and to assume that our mishna is using the word “man” to mean Jews only is likewise a midrashic reading; the end result, therefore, is midrashically reading “man” in our mishna based on further midrashically reading “man” in Ezekiel. Because of this they had to contrive a forced understanding of the “image” and the verse that our mishna brings as proof.
In my opinion, the following approach is the spacious, paved road. R. Akiva intends to instruct all men as we were commanded to do by Moses, per Rambam above. If that command extends to threats of destruction by the sword, it certainly includes persuasive speech intended to draw them to the will of their Maker. He speaks well of them and says that they are beloved in that they are created “in the image” in order to show them that the law of man is to keep the statutes and laws of G-d, as Rambam says. For since man is beloved of G-d, to the point that they he was created in His image, he must do the will of his maker, as Rashi writes.
Now we understand why the mishna chooses this verse, despite the fact that there are several similar verses that precede it, for instance “Let us make man in Our image.” For this verse is the only one that is given as a rationale for a commandment; when G-d commands Noah and his sons not to kill, he gives the reason “because G-d has made man in His image,” and R. Akiva is speaking to the Noahides as well.
We also understand why here the mishna says “in the image” and leaves out the verse’s descriptor “of G-d”, but later in the section about “children” it says “they were called children of G-d”, for this is a rebuke to the nations. They were created “in the image,” i.e. “in the image of G-d”, but only created such—since they do not keep the commandments, or if they do keep them they do not do so because G-d commanded them, they cannot be described as being “in the image of G-d”.
This also accords with the idea of “the image,” which Rambam has explained in the Guide for the Perplexed 1:1 as referring to the intellect that is unique to man and is his true essence. The purpose of this intellect is to know G-d to the extent it is possible and within man’s abilities. This truly wise sage chose his words cleverly and did not say that they are “in the image of G-d,” for they are lacking knowledge of G-d, and when the verse says that He “made man in the image of G-d” it means that this was the intent of the creation of man, i.e. that he have the kind of intellect which can reach knowledge of G-d. Since, however, the reality is that “they neither know nor understand, they go about in darkness” (Psalms 82:5) and the potential has not been actualized, it is only fitting that the mishna say they were created “in the image” and not “in the image of G-d”, since the intended knowledge of G-d was not achieved and they are left only with potential, which is fittingly called simply “the image.” This seems to be the explanation of R. Akiva’s words.
Based on this, we can see that the following mishna has chosen its language very carefully, as I will explain there.
Also, this is another facet of why Israel is “especially beloved”—for they are already beloved to G-d as part of mankind, which He made in His image, and they are still more beloved, “foremost in rank and foremost in honor” (Genesis 49:3), on account of two other things: they are children of G-d, which is the “rank” as it is a great virtue, and they possess the desirable utensil, the Torah, which is “honor,” as in “G-d will give his nation honor” (Psalms 29:11) [*which verse the Sages have expounded in the Talmud, Zevachim 116a as referring to the Torah].

He would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): "for in God's image He made man": Since he doubled the expression, we should say that this is its explanation: "Beloved is man since he is created in the image" - as even if the thing was not made known, but man was [still] created in the image of God, he would be beloved in front of Him; since they were created in His image and in His likeness. But when He revealed the thing to us, He showed us a deeper love.

He would say that revelation of that which He benefited him a certain good is a separate benefit. As there are times when a man benefits [another] man by way of mercy and does not reveal the certain thing that he did for him because he is [too] lowly in his eyes.

"Beloved is man, etc.": Therefore it is incumbent upon him to do the will of his Maker - Rashi. And Rabbi Akiva was speaking about all men and like the proof that he brought, which is said about the Children of Noah and not the Children of Israel alone. And see Tosafot Yom Tov who discussed this at length.

"A deeper love - it is revealed to him": Rambam explained: A deeper love did the Holy One, blessed be He, show to man, as he informed and said to him, "See, I have made you in the Divine image." Because one who benefits his friend and informs him of the good that he has done for him, shows a deeper love than if he had benefited him but it is not important [enough] in his eyes to inform him of the good that he has done for him. And it can be explained, "A deeper love - it is revealed to him;" a revealed and publicized love. As not only did the Omnipresent have a secret love for man but rather even a love that was revealed and known to all.

He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6).
Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “your are children to the Lord your God” (Deuteronomy 14:1).
Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).
Mishnah fourteen contains another teaching of Rabbi Akiva.
This mishnah contains one of the clearest statements in rabbinic literature about the special status that the Jewish people enjoy as the chosen people. The mishnah begins with a general statement about humanity, that all of humanity was created in the image of God and that God actually tells human beings that they are created in His image. In essence, this may be one of the Bible’s clearest statements as to the nature of God; man was created in His image, and perhaps we could say that by seeing and understanding other human beings we actually see a reflection of God. [Although this may be obvious I use the word man in these situations to mean humankind and not to in any way exclude women]. God especially manifests His love by telling humanity that they were created in His image.
Rabbi Akiva now jumps from discussing all of humanity to discussing the particular relationship that God has with the Jewish people. This relationship, according to Rabbi Akiva, is not covenantal, that is based upon the Jews performance of the commandments. Rather it is genealogical. Jews are children of God, and just as a parent’s love for his/her child is (at least supposed to be) unconditional, so too is God’s love for Israel. Furthermore, this relationship cannot be severed. Imagine what a comforting image this must have been to those living through the tumultuous times in which Rabbi Akiva lived.
We could perhaps interpret the next phrase in the same way. The vessel under discussion is the Torah, which according to the rabbinic interpretation of Proverbs, was the blueprints through which the world was created. Just as the previous two signs of love in this mishnah were unconditional and irrevocable, so too is the gift of the Torah. Furthermore, according to Rabbi Akiva, the Torah was given to Israel and not as a gift to the entire world.
We should note that this ideology expressed by Rabbi Akiva was not the only ideology that existed in the time of the Mishnah. There were other sages who believed that God’s relationship to Israel was based conditionally upon Israel’s performance of the commandments and that the Torah belongs to all of humanity and not just Israel. However, the dominant trend amongst the rabbis was certainly that represented by R. Akiva.

AS THE VERSE SAYS, “YOU ARE THE CHLIDREN OF HASHEM, YOUR G-D” (Deuteronomy 14:1). The mishna does not cite the earlier verse “Israel is my firstborn son” (Exodus 4:22) because one might interpret that verse as referring only to that generation, which G-d desired to bring out of Egypt and called “my children.” The mishna therefore cites this verse, which was said in the context of the commandments that we have been commanded to keep forever, laws that never pass: “Do not cut yourselves, etc.” These are “obligations of the body,” which apply in every place and in every generation.
Midrash Shmuel explains in the name of Chasid Ya’avetz that the mishna chooses this verse because only in it does G-d tell Israel themselves that they are “His children,” as the verse says “you are the children.” In the earlier section of the mishna, concerning “the image of G-d,” He likewise tells the people themselves. This is also the case in the next section, with the verse “for I have given you a good teaching.” This explanation accords well with Rambam’s understanding of “made known to them.” According to Rav, however, who does not explain “made known to them” literally, instead understanding it as “clear to all,” the mishna does not bring proof from the fact that the verse speaks to the people and means simply that this is something clear and well-known to all people. In that case, my approach¹¹⁸That this verse was chosen because it refers to all generations. works better.

Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): "You are children of the Lord, your God": Also since he doubled it like the first.

"a precious instrument:" It is the Torah which is called precious, as it is written, "The law of the Lord is perfect, etc." and it is written after it, "They are more precious than gold, etc." - Midrash Shmuel. And see Tosafot Yom Tov.

"as it says (Proverbs 4:2) 'For a good lesson'": All of the acts of creation - about which it is stated, "And God saw that it was good" - were only created for the sake of the Torah, which is called a lesson, as you say (Deuteronomy 32:2), "My lesson drops like the rain."

DESIRABLE UTENSIL [Heb. k’li chemda, lit. “desired utensil”]. This is the Torah, which is called chemda, for shortly after the verse “the Torah of G-d is perfect” (Psalms 19:8) comes the verse “which are more desirable [Heb. nechmadim] than gold, even much fine gold” (Psalms 19:11)—so Midrash Shmuel in the name of R. Yisrael.
I say that the mishna calls it a k’li chemda because through it the world was created, and the word chemda describes the creation of the world. For in the sh’moneh esreh for Shabbat the Sages wrote “you have called it¹¹⁹Shabbat. the chemda of days,” based on the Targum Yerushalmi¹²⁰Abarbanel quotes this Targum ad loc., as do others, but it is not in our editions. which translates the word vayechal, “and He completed” (Genesis 2:2) with the Aramaic vechamed. The idea is that the finished creation in its entirety was desirable in His eyes, for which reason He also said it was “good”. This is what Rav is referring to when he writes that the “good teaching” refers to creation, which is also “good”.
Since “good” refers more naturally to physical things and “desirable” is closer to intellectual things—as it is the soul which desires—the mishna does not call it the “good utensil” after the “good” of creation but the “desirable utensil.” This point is made clear in the verse “...that the tree is good for eating… and desirable for understanding” (Genesis 3:6), where “good” is said of the physical, of eating, while “desirable” is said of understanding.

Beloved are Israel, since a precious instrument has been given to them: With which the world was created - this is the Torah, since the whole world was created with it; and all of the creatures were only created so as to observe it. And everything under the skies - all of them - are a function of a function for the needs of the practitioners of the Torah. There is a metaphor [relevant to this] about one who makes a tool for his profession and, with it, he does all of his work. So too is the Torah the tool of the Holy One, blessed be He, and with it the whole entire world was created.

A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them: With which the world was created.

as it says (Proverbs 4:2): "For a good lesson I have given to you; do not forsake my teaching": And you should know that these words are of great benefit for devotion [to God] - since he revealed to us that man is more beloved in front of Him than all of the creatures because he is created in the image; and [that] Israel know that they are more beloved than all of the other peoples since they are called the children of the Omnipresent and He chose us from all of the nations and gave us His Torah, as a function of which the whole entire world was created. [So] by all events, we know that God, may He be blessed and exalted, is close to us. [Still,] a person should not think that if he does what is 'straight in the eyes of the Lord' and not sin that he is close to God, as you know that the grasp of man is limited and not complete [such] that he can reach devotion [to God]. And [yet] it should not appear to him that He is completely far from him - "a deeper love is revealed to" him 'if he is from the seed of the Jews.' And he should not be in his own eyes only an evildoer and not only righteous. 'And this is the teaching of man' - not to distance himself and not to come close, 'and all is in accordance to the majority of the deed.' As with the great devotion [involved here], how can we have it - and 'there is no man on the earth that does good and does not sin.' [It is] as Yirmiyahu said (Jeremiah 30:21), "His chieftain shall be one of his own, his ruler shall come from his midst; I will bring him near that he may approach Me, declares the Lord; for who is it who would pledge (yeaarev) his heart to approach Me?" And aarev [here] is an expression of aarevut (guarantee).