What does ‘in God’s image’ mean?

Rabbi 2 Rabbi

An inherent sense of dignity is bestowed on every person, but to live up to the phrase, we must work at perfecting our nature and fulfilling our purpose and potential


Rabbi Yael Splansky

Holy Blossom Temple, Toronto

Rabbi Mark Fishman

Congregation Beth Tikvah, Montreal


Rabbi Splansky: Refugee relief. Gay pride parades. Black Lives Matter. Political campaigns – it seems this summer has been one long lesson in the foundational phrase of Genesis:  “And God created man and woman in God’s image (“b’tzelem Elohim”), in the image of God, God created a human being.”

What do we mean when we say b’tzelem Elohim?

Rabbi Fishman: My mind immediately jumps to Maimonides. He, along with other classic commentators, understood b’tzelem Elohim to mean the human capacity for self-awareness and intellectual capability. It is true that certain animals have emotions and desires. Yet, while we may share 98 per cent of our genes with chimpanzees, human beings are defined as the singular species that can make moral decisions and overcome temptations.

In the words of Katharine Hepburn: “Nature, Mr. Allnut, is what we were put on earth to rise above.” If this is true, then being created “in God’s image” is both descriptive and aspirational. We are able to overcome our lesser selves and we are bidden to do so.

Rabbi Splansky: Because every single human being is created in the image of God, each and every one of us is of irreducible worth and irreducible dignity. Hateful speeches, hateful laws, hateful acts have power enough to inflict real harm and suffering, but they cannot reduce people to mere victims.

God’s power is greater still. That is why I believe that although the arc of history may be long, it does bend toward justice.

Rabbi Fishman: Yes and no. You are right that the dignity of each human being is innate and irreducible, and that an inherent sense of dignity is bestowed on every person. And you are right again that we believe in the justice of history and how goodness will be vindicated and evil vanquished.

But I’m not convinced that the hatred of others does not indeed render people mere victims. I think that it can and that it does. The hateful speech, the hurtful act, the violent outburst, the murderous deed – they all produce victims, no matter how “irreducible” that victim’s inherent worth may be.

Eleanor Roosevelt once said: “No one can make you feel inferior without your consent.” I’m not so sure. To be the recipient of hate, hurt and horror is both real and shattering.

Rabbi Splansky: All the other days of creation are described as “tov” – “good.”  It is often noted that the sixth day – when God created man and woman – is uniquely described as “tov me’od,” or “very good.” This could point to the measure of goodness – godliness – that was implanted within humankind. 

Nachmanides, of 13th century Spain, however, translates tov me’od as “mostly good.” This is still a “glass-more-than-half-full” translation, but it is more honest in pointing to the yetzer hara, the inclination toward evil, which is also part of our makeup. When we read this summer’s news, we see, again and again, how easy it is to tap into this baser nature. The acts of kindness, the works of justice, the prayers of compassion are greater in number and in power. They just don’t make headline news. 

Rabbi Fishman: Agreed. Gentleness and benevolence never seem to make the headlines. And I believe you are correct when you state such moments of kindness are more numerous than acts of doom and gloom. Why is it that we humans have such a fascination with, and focus on, “bad news”?

In addition to the perhaps negative layers of meaning in midrashic literature concerning the phrase “tov me’od,” let us remember that Adam and Eve did not even merit to have the word “tov” mentioned after they were created. The Maharal of Prague, in his 16th-century commentary on Ethics of the Fathers, wondered why this was.

He answered that human beings are called upon to achieve their goodness. We must work on ourselves, at perfecting our nature and fulfilling our purpose and potential. When that is achieved, we will justify the entire purpose of creation and go on to become co-creators with God in creating a world that is indeed tov me’od. What a blessing it is to have been given such a lofty and ennobling challenge.

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