Avot198
of the Rabbinical Assembly in Israel
RABIN MISHNAH STUDY GROUP
TRACTATE AVOT, CHAPTER THREE, MISHNAH FIFTEEN (recap):
He used to say: beloved is mankind, [being] created in the [divine] image; [even] greater affection [is indicated] in that he has been made aware that he has been created in the [divine] image, as it says, "For He created man in the image of God". Beloved are Jews who are called sons of God; [even] greater affection [is indicated] in that they have been made aware that they are called sons of God, as it says, "You are sons of your God". Beloved are Jews who have been given a delightful means; [even] greater affection [is indicated] in that they have been made aware that they have been given the delightful means whereby the world was created, as it says, "For I have given you good instruction: do not forsake My Torah."
EXPLANATIONS (continued):
11:
Beloved are Jews who have been given a delightful means. The 'delightful means' is a poetic circumlocution for the Torah. The 'means' was, according to some of the more poetic imagery of the sages, the blueprint according to which the universe was created. The midrash [Bereshit Rabba 1:1] says it this way:
Usually, when a human king builds a palace he does not do so according to his own idea but according to the ideas of an architect; and the architect builds it according to plans and drawings that he has, so that he might know where to set the rooms, where to set the doorways. Similarly, God looked into the Torah and created the universe.
12:
According to the philosophy of Rabbi Akiva not only was the universe was created for the Torah but the Torah was also the means by which the universe was created. For him the Torah is the very soul of the universe. Thus, it is a further sign of God's exceeding favour towards Israel that He shared this 'blueprint of the universe' with them. This, and more: not only did God share His Torah with Israel, but He also informed Israel that He was doing so, for – says Rabbi Akiva – the bible [Proverbs 4:2] says:
For I have given you good instruction: do not forsake My Torah.
DISCUSSION:
In Avot 195 we began our investigation of the meaning of man being created in the divine image. Several people have written to me expressing concerns about Rambam's view. I shall bring some of those concerns and my response to them in future shiurim. However, let me first present to you a rather novel approach to the relationship of God to the universe which was sent to me by Jacob Chinitz:
God is caught in a conundrum. If He does not create a world, and a man in His Image, He is a King without subjects. Adon Olom Asher Malakh Beterem Kol Yetzir Nivra [Master of the Universe who reigned before any creature was ever created]. But when is He really King? Le'et Na'asa Becheftzo Kol, Azai Melekh Shemo Nikra [When everything was made according to His pleasure (only) then was He acclaimed King]. By creating Nature God runs the risk of allowing natural catastrophes to occur. So Nature glorifies Him but also desecrates His Name. By creating Man, who can choose to do evil, He runs the risk of His Creation being a failure. Even a loyal prophet like Elijah blamed God for the sins of Israel. After Mount Carmel he says to God [I Kings 18:37]: Ve'ata Hasevota Et Libam Achoranit [You have turned their hearts backward]. So when it says [Avot de-Rabbi Natan 41]: Kol Ma Shebara Lo Bara Ela Likhvodo [Everything that He created He created only for His glory], it was a great divine gamble.
I respond:
You may like to compare what Jacob implies here with an essay that I wrote about the problem of 'evil' in the world. It is accessible here.
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