B ’ TZ E LE M E LO H I M
IN THE IMAGE OF GOD
> >>>>
2
introduction
>> So God created
humanity in the image
of God. <<
Each individual, through the myths and visions of the society in which
he or she lives, constructs an essential “philosophy of self.” We each
build a belief about who we are, why we are here, and what dreams are
within our grasp. This philosophy structures our sense of worth, guides
the direction of our life’s journey and motivates our daily behavior. These
myths and visions are no small matter.
Understand that by “myth” we do not
mean a folktale, a story about the
gods, or something that isn’t true.
Rather, we mean the founding
narrative or cluster of narratives
that—factual or not—justify a
people’s existence to itself. For
America, that would include the
story of Columbus, 1776, the Civil
War, and the Great Society.
In this section we will explore one
of the basic concepts in Jewish thought
that has shaped the way that human beings,
including Jews, construct their own sense of value and worth—the notion
that people were created in the image of God, b’tzelem Elohim.
The framing exercise and four texts presented below explore the obligations and rights of self.
TEXT 1: In the Image of God (Genesis, Ch. 1) introduces a powerful idea which
becomes a prime touchstone for the Jewish ethical tradition.
TEXT 2: Beloved is Humanity (Mishna, Avot 3:14) develops the idea of b’tzelem
Elohim and points us beyond a theoretical understanding towards behavioral
acknowledgment of the precept.
TEXT 3: Torah in a Sound-bite (Jerusalem Talmud, Nedarim 30b) explores the
importance of b’tzelem Elohim and introduces debate over whether this idea
merits centrality in our ethical thinking.
TEXT 4: Walking in God’s Ways (Babylonian Talmud, Sota 14a) examines a rabbinic understanding of what it means to live according to b’tzelem Elohim.
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EXERCISE
B’Tzelem Elohim
>
Framing
Think about your own creation story and that of your family.
> Tell the story of your own birth.
> Tell a story about your family history.
> What values do you learn about yourself and your family from these
stories?
Take some time to reflect on the narratives and ideas which inform your own
sense of self.
> What are the values and principles that define who you are?
> Where do these values come from?
> With whom do you share these values?
> In what ways do these values shape your behavior on a daily basis?
Text Exploration
TEXT 1
• In the Image of God
The following text is drawn from the first chapter of the Torah and may
differ from what you remember about the Adam and Eve creation story
related in Genesis, chapter 2.
‫כח‬-‫בראשית פרק א ׃כו‬
‫וּבעוׄ ף‬
ְ ‫מוּתנוּ; ְויִ ְר ּדוּ ִב ְד ַגת ַה ָ ּים‬
ֵ ‫שה ָא ָדם ְּב ַצ ְל ֵמנוּ ִּכ ְד‬
ֹ ֶ ‫ נַ ֲע‬,‫ֹאמר ֱאל ִֹהים‬
ֶ ‫ַו ּי‬
ָ ‫ש ַע‬
ֹ ‫ ָהר ֵֹמ‬,ֹ‫ה ֶר ֶמש‬-‫ל‬
ָ ‫וּב ָכ‬
ְ ,‫ה ָא ֶרץ‬-‫ל‬
ָ ‫וּב ָכ‬
ְ ‫וּב ְּב ֵה ָמה‬
ַ ,‫ַה ָּשּׁ ַמיִ ם‬
‫ה ָא ֶרץ; ַו ִ ּי ְב ָרא‬-‫ל‬
.‫ זָ ָכר וּ נְ ֵק ָבה ָּב ָרא א ָֹתם‬: ׄ‫ ְּב ֶצ ֶלם ֱאל ִֹהים ָּב ָרא אֹתו‬,ׄ‫ה ָא ָדם ְּב ַצ ְלמו‬-‫ת‬
ָ ‫ֱאל ִֹהים ֶא‬
,‫ה ָא ֶרץ‬-‫ת‬
ָ ‫ֹאמר ָל ֶהם ֱאל ִֹהים ּ ְפרוּ וּ ְרבוּ וּ ִמ ְלאוּ ֶא‬
ֶ ‫ ַו ּי‬,‫ ֱאל ִֹהים‬,‫כח ַויְ ָב ֶר ְך א ָֹתם‬
.‫ה ָא ֶרץ‬-‫ל‬
ָ ‫ ָהר ֶֹמשֶׂ ת ַע‬,‫וּב ָכל ַח ָ ּיה‬
ְ ,‫וּבעוׄ ף ַה ּׁ ָש ַמיִ ם‬
ְ ,‫ְו ִכ ְב ׁ ֻש ָה; וּ ְרדוּ ִּב ְד ַגת ַה ָ ּים‬
And God said, “Let us make humanity in our image, after our likeness;
and let them have dominion over the fish of the sea, and over the fowl of
the air, and over the cattle, and over all the earth, and over every creeping
thing that creeps upon the earth.
So God created humanity in God’s image, in the image of God He
created him; male and female He created them. God blessed them and
God said to them: ‘Be fruitful and multiply and fill the earth and master
it; and rule the fish of the sea and the birds of the air and all the living
things that creep on the earth.”
Genesis 1:26-28
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t What do you think it means to be made b’tzelem Elohim—in the
image of God?
t Assuming that God could have chosen to make us in any way at all,
what is the significance of God choosing to make us in God’s image?
t What do you think this text is trying to relate about the purpose of
humanity? Was the earth missing something without humans? What
can humans offer the earth? Are we necessary? Is the earth now
complete with us?
t How does being created in the image of God relate to the mandate
of humanity described in the text? Do you think it would be possible
to fulfill this mandate if we were not made in the image of God?
B’tzelem Elohim is a rich, complex concept which is often challenging for
students to fully understand, even if they have been exposed to the idea
before. On the surface, b’tzelem Elohim seems to be a simple phrase, but
coming to terms with what it actually means requires an understanding of
what “Godly” qualities would be. Start by validating their struggle—Judaism
has a rich tradition of wrestling with different ways to understand God.
What the Text Means to Me
s How might we know when we are fulfilling the command God gave
us? What could be the measures of success?
s Which, if any, of your characteristics do you consider to be “in the
image of God?” Do you behave in a God-like way? What would it
mean if you did?
s Does the absence of a belief in God necessarily deminish the value
of human life? Do atheists value human life in a similar way? On what
basis?
Remind students, if necessary, that it doesn’t make a difference at this point
in the discussion whether or not they believe the creation story is consisttent with science. What matters is that this myth has been guiding the senssibilities, philosophy, and values of Jews throughout the ages. The students’
task is to work to understand the text and what it has meant to the Jewish
people, to be its advocate, and to probe it for all the meaning and value it
can offer. Afterwards, they can determine whether they like it or not.
If appropriate, you can also lead a discussion about the nature of truth.
That is, does something have to have happened in order to be “true?” Or
can truth be what is derived from the lessons and message of a story?
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•Beloved is Humanity
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TEXT 2
B’Tzelem Elohim
‫ יד‬- ‫ פרק ג‬,‫ מסכת אבות‬-‫משנה‬
‫ ָח ִביב ָא ָדם ֶש ִ ּנ ְב ָרא ְּב ֶצ ֶלם; ִח ָּבה יְ ֵת ָרה נוׄ ַד ַעת לוֹ ֶש ִ ּנ ְב ָרא‬,‫הוּ א ָהיָ ה אוׄ ֵמר‬
‫ְִב ֶצ ֶלם‬
Rabbi Akiba would say, “Beloved is humanity for we were made in the
image of God. And doubly beloved are we for God made it known to us
that we are made in His image.”
Mishna, Pirkei Avot, 3:14
t What is the distinction that Rabbi Akiva is making? What do you think
the difference is between being unaware that we have been made in
God’s image and being actively conscious of it?
t What special talents, attributes, rights or obligations might the nature
of our creation confer upon us?
What the Text Means to Me
s If you were to take the idea of b’tzelem Elohim seriously, how would
it change your behavior? How would it change a society if everyone
took it seriously?
s Is there any value to the concept of b’tzelem Elohim if you do not
believe in God?
TEXT 3
• Torah in a Sound-bite
The Jerusalem Talmud relates that two sages from the second century CE
each attempted to distill all of the teachings of the Jewish tradition into a
single aphorism.
)‫ב (פרק ט הלכה ד‬,‫ מסכת נדרים דף ל‬- ‫תלמוד ירושלמי‬
‫יבא אוֹ ֵמר זֶ הוּ ְּכ ָלל ָ ּגדוֹ ל‬
ָ ‫” (ויקרא פרק יט) ַר ִּבי ֲע ִק‬.‫ְ“ו ָא ַה ְב ָּת ְל ֵר ֲע ָך ָּכמוֹ ָך‬
‫” (בראשית ה) זֶ ה ְּכ ָלל ָ ּגדוֹ ל‬...‫ “זֶ ה ֵס ֶפר ּתוֹ ְלדוֹ ת ָא ָדם‬,‫ ֶּבן ַע ַ ּזאי אוֹ ֵמר‬.‫ַּב ּתוֹ ָרה‬
.‫ִמזֶ ה‬
Rabbi Akiva (second century CE) taught: “‘Love your neighbor as yoursf
self.’ (Leviticus, 19) This is the most important rule in the Torah.”
Ben Azzai says: ‘This is the book of chronologies … Man was created
in the image of God.’ (Genesis, 5) That is an even greater principle so
that one should not say ‘Because I have been humiliated, let my friend be
humiliated with me, because I have been cursed, let my friend be cursed
with me’.
Jerusalem Talmud, Nedarim 30b
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t Try to explain the logic behind the two positions. What do you think
these two sages are arguing over?
t What principle do you think they are interested in clarifying?
t How are these principles different? How are they similar?
t What are the ramifications of what each rabbi is saying? What is the
societal impact of each position?
Akiba and Ben Azzai, two contemporaries who often challenged each
others’ claims, were trying to reduce the Torah to one compact principle
that could guide a person throughout his or her life. Akiva uses self, and
therefore self-interest, as the key principle: “love your neighbor,” is to
mean that we behave toward our neighbors as we would want them to
behave to us. It is pragmatic and realistic, yielding laudable outcomes.
But inspiring? It is a form of a social contract, an “I-scratch-your-back-andyou-scratch-mine” approach to life. It gets a good job done but keeps its
adherents planted firmly, and only, on the ground.
Ben Azzai, on the other hand, uses the image of God as the key principle
of human existence. We tend to the needs of others, not in the hope that
others will tend to our needs, but because it is the sacred thing to do. Selfinterest plays no role here. We create and fashion and serve as stewards
because that is what God does.
What the Text Means to Me
s Which principle do you prefer?
There are no right answers here—sharing that with students may help to
open up the discussion. The benefits of adopting Ben Azzai’s view is that
one is lifted beyond the mundane bounds of earthly existence through
acts of human imagination and kindness. The benefits of adopting Rabbi
Akiva’s view is that it is more accessible and more utilitarian. I know what
I want, and I hardly know what being in the image of God means. If I live
this way, and others do too, we just might all get along.
The impulse to reduce all spiritual teachings into one bite-sized saying has
parallels in other religions as well. Jainism is a religion that originated in
India in the 6th century. It is practiced by about 5 million people today and
teaches that charity and good works help a believer accumulate merit.
Jainism has a teaching that echos the Biblical phrase “Love thy neighbor as
thyself.” Jainists say, “One should treat all beings as he himself would want
to be treated.” (Agamas Sutrakritanga 1.10.13)
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• Walking in God’s Ways
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TEXT 4
B’Tzelem Elohim
)‫ א‬,‫ מסכת סוטה פרק א (דף יד‬- ‫תלמוד בבלי‬
,” ּ‫יכם ֵּתלכו‬
ֶ ‫“א ֲח ֵרי ה’ ֱאל ֵֹה‬
ַ ‫ ַמאי ִ ּד ְכ ִתיב‬:‫ְו ָא ַמר ַר ִּבי ָח ָמא ְּב ַר ִּבי ֲחנִ ינָ א‬
ָ‫“כי ה’ ֱאל ֶֹהיך‬
ִּ ‫ְו ִכי ֶא ְפ ׁ ָשר לוֹ ְל ָא ָדם ְל ַה ֵּל ְך ַא ַחר ׁ ְש ִכינָ ה? ַו ֲהלֹא ְּכ ָבר נֶ ֱא ַמר‬
ָ ‫ ְל ַה ֵּל ְך ַא ַחר ִמ ּד‬:‫ֶאשּׁ א ְֹכ ָלה הוּ א”! ֶא ָּלא‬
‫ ַמה‬:‫וׄתיו ׁ ֶשל ַה ָ ּקדוׄ ׁש ָּברוּ ְך הוּ א‬
‫ ִ ּד ְכ ִתיב ַ“ו ַ ּי ַעשׂ ה’ ֱאל ִֹהים ְל ָא ָדם וּ ְל ִא ׁ ְש ּתוֹ ָּכ ְתנוׄת‬,‫הוּ א ַמ ְל ִּב ׁיש ֲערוּ ִמים‬
ּ ֵ ‫ ַה ָ ּקדוׄ ׁש ָּברוּ ְך הוּ א ִּב‬,‫ ַאף ַא ָּתה ַה ְל ֵּב ׁש ֲערוּ ִמים‬- ”‫ישם‬
ֵ ‫עוׄ ר ַו ַ ּי ְל ִּב‬
,‫יקר חוׄ ִלים‬
ְ‫ ַה ָ ּקדוׄ ׁש ָּברוּ ך‬,‫אף ַא ָּתה ַּב ֵ ּקר חוׄ ִלים‬ַ ”‫ִּד ְכ ִתיב ַ“ו ֵ ּי ָרא ֵא ָליו ה’ ְּב ֵאלֹנֵ י ַמ ְמ ֵרא‬
ְ
ֵ ִ‫הוּ א נ‬
‫ ִּד ְכ ִתיב ַ“ויְ ִהי ַא ֲח ֵרי מוׄת ַא ְב ָר ָהם ַויְ ָב ֶרך ֱאל ִֹהים ֶאת יִ ְצ ָחק‬,‫יחם ֲא ֵב ִלים‬
ְ
‫ ִּד ְכ ִתיב ַ“ו ִ ּי ְק ּבֹר‬,‫ ַה ָ ּקדוׄ ׁש ָּברוּ ך הוּ א ָק ַבר ֵמ ִתים‬,‫ ַאף ַא ָּתה נַ ֵחם ֲא ֵב ִלים‬- ” ׄ‫ְּבנו‬
.‫ ַאף ַא ָּתה ְקבֹר ֵמ ִתים‬- ”‫אֹתוׄ ַב ֵ ּגי‬
Rabbi Hama, son of Rabbi Hanina, said: What does the Torah mean
when it says: “You shall walk in the ways of the Lord.” (Deuteronomy,
13:5) Can a person really walk in the shadow of the Divine Presence?
Rather, it means that you should imitate the ways of God. Just as God
clothed the naked (as it says: “And God made garments of skin for Adam
and his wife and clothed them,” Genesis, 3:21), so you shall clothe the
naked. Just as God visited the sick (“And God appeared before Abraham
[after his circumcision]”), so you should visit the sick; just as God buried
the dead (as it says: “And God buried Moses in the valley”) so you should
bury the dead; and just as God comforts the grieving (as it says: “After
the death of Abraham, God blessed Isaac his son”), so you too comfort
the grieving.
Babylonian Talmud, Sota 14a
t How does this text understand the practical implications of being
made in the image of God?
t What do the actions attributed to God in this passage have in
common?
t What might the rabbis have been trying to say by choosing these
examples of God’s actions and not others (God’s miracles, for
example)?
What the Text Means to Me
s How does the idea of acting “in the image of God,” affect what we do
and how we act?
s Is this list all-encompassing or is it just some examples to get started?
Would you add anything to this list? Are there other key behaviors
that you consider “godly”?
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Case Study
In 1997, Oregon enacted the first physician-assisted suicide law in the
United States. The Death with Dignity Act permits physicians to write
prescriptions for a lethal dose of medication for people with a terminal
illness.
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The Death with Dignity Act was a citizens’ initiative passed twice by
Oregon voters. The first time was in a general election in November
1994 when it passed by a margin of 51% to 49%. An injunction delayed
implementation of the Act until it was lifted on October 27, 1997. In
November 1997, a measure was placed on the general election ballot
to repeal the Death with Dignity Act. Voters chose to retain the Act by a
margin of 60% to 40%.
It is up to qualified patients and licensed physicians to implement the Act
on an individual basis.
The law states that in order to participate, a patient must be: 1) 18 years
of age or older, 2) a resident of Oregon, 3) capable of making and communicating health care decisions for him/herself, and 4) diagnosed with
a terminal illness that will lead to death within six months. It is up to the
attending physician to determine whether these criteria have been met.
QUESTION:
•
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Does Oregon’s Death with Dignity act uphold or violate the Jewish
value of b’tzelem elohim, being made in the image of God?
2
2
Singer advocates euthanasia for babies who are unable to enjoy an
agreed upon quality of life.
B’Tzelem Elohim
In his book Should the Baby Live?, Singer writes: “It does not seem wise
to add to the burden on limited resources by increasing the number of
severely disabled children.” He goes on to suggest that “a period of 28
days after birth might be allowed before an infant is accepted as having
the same right to live as others.”
Case Study
Peter Singer is an ethicist at Princeton University who believes that one
significant value is to maximize our happiness and comfort and minimize
suffering for all. Sounds good. But read more about how he would fulfill
that value:
“When the death of a disabled infant will lead to the birth of another
infant with better prospects of a happy life, the total amount of happiness
will be greater if the disabled infant is killed. The loss of happy life for
the first infant is outweighed by the gain of a happier life for the second.
Therefore, if killing the hemophiliac infant has no adverse effect on others, it would, according to the total view, be right to kill him.”
In the second edition of Practical Ethics, Singer makes clear that the parents, together with their physicians, have the right to decide whether “the
infant’s life will be so miserable or so devoid of minimal satisfaction that it
would be inhumane or futile to prolong life.”
As an example, he speaks of severe forms of spina bifida, which, he
says “can affect as many as one in 500 live births.” He adds Down’s
syndrome, which is also not uncommon. Parents, by disposing of such
infants, may still have a chance to have “another pregnancy, which has a
good chance of being normal.” (Jewish World Review, Sept. 13, 1999—
http://www.jewishworldreview.com)
In an interview Singer is quoted as saying: “A human being doesn’t
have value simply in virtue of being a human; that is, just belonging to
the species ‘Homo Sapiens’ isn’t enough.”
(http://www.pbs.org/wnet/religionandethics/week302/cover.html)
QUESTION:
•
How would you respond to Singer’s arguments in light of the value of
b’tzelem Elohim?
S E C T I O N I • Torah/Study
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