Q&A: The Issue of the Divine Image in Jewish Law
The Issue of the Divine Image in Jewish Law
Question
With God’s help,
Hello, honorable Rabbi.
I often get to listen to the Rabbi a great deal (through the audio lectures on the site), and first of all I wanted to thank you for that. I feel they add a tremendous amount for me, in many different areas.
Lately I’ve been thinking a bit about the statement that man was created in the image of God, and about the ethical implications that are usually attributed to it. As part of this thought process, I tried to see how the Sages understood this concept, and whether and in what way they used it as a consideration in halakhic ruling.
My question is: how does the Rabbi understand the Sages’ view on this issue, and did they use the principle of the divine image as a factor in halakhic ruling (not only as a way to explain existing laws)?
In addition, how does the Rabbi understand the following statement of Rabbi Akiva: Rabbi Akiva says: anyone who sheds blood thereby nullifies the likeness, as it is said, “Whoever sheds the blood of man, by man shall his blood be shed, for in the image He made man” (Genesis 9:6) (Tosefta, Yevamot 8)? What does “nullifies the likeness” mean? Is this just a metaphor meant to stir emotion, or is there a meaningful statement here, perhaps even a metaphysical one?
Thank you very much,
and again, thank you for the enlightening lectures and articles.
Answer
I don’t have a clear answer about the issue of the divine image in Jewish law, since I haven’t done research on it (I seem to recall that there is a comprehensive book by Yair Lorberbaum based on his doctorate. All the material and analysis are there).
But the alternatives you’re torn between are not clear to me. It seems quite clear that the Sages meant to say that someone who murders harms the divine image. This is not just an emotional statement but an essential rationale. For example, God created human beings, and you are destroying them.