Daf Yomi, Marriage Counseling, Psychotherapy, Rabbi Simcha Feuerman, Torah and Psychology
Our Gemara on Amud Aleph discusses at what point during labor is a human or animal fetus considered birthed so as to be considered the firstborn? In further discussion, the Gemara asserts that one cannot derive the Halachos of human birth from animal birth, as a human has a face (partzuf), which is so distinct that it might be considered birthed as soon as the head exits the womb.
Anyone who has been around animals knows that animals have faces and clearly express themselves through the emotions that play out on their faces. Therefore the Gemara must be referring to something more than a face. I have not seen Rishonim or Acharonim who comment on this but Rav Steinsaltz adds in his commentary that a human is made in the image of God, referring to the famous verse in Bereishis (1:27). Tzidkas Hatzaddik (49:1) says the face (partzuf), in particular, is in God’s image (although he did not reference our Gemara). The Maharal (Derashos, Derush L’Shabbos Tshuva) states a person’s face is like a ledger and all his deeds can be seen on it, and those who are wise and insightful can read it.
What is the meaning of Man being made in God’s image? God has no body or form: “You saw no form at Mount Sinai, only a voice.” Devarim (4:12). Therefore when the scripture describes Man as made in God’s image, it means to say by way of metaphor, some quality of similarity to God.
Rashbam avoids this problem by interpreting the image in the verse as not referring to God, but to the images of angels. As we do know, angels have some bodily form, as described in the visions of Yeshaiyahu (chapter 6) and Yecheskel (chapter 1).
Rashi (ibid) and Rambam (Moreh I:81, Yesode HaTorah 4:8) understand the similarity to God is in Man’s intellectual capacity. The ability to reason and discern and not merely follow instincts, as an animal would do. Meshech Chochma (ibid) emphasizes a more specific quality, that there is the ability to engage in free moral choice.
Rav Saadia Gaon (ibid) translates this quality as the ability to have dominion and authority over the other creations. Rav Solovetchik (Ish Emunah Haboded, pg. 14) describes this as Man’s creative quality to master and build and shape the world around him. Man can conceive of something in his mind, and then act to create it. Similar to this, Michtav Me-Eliyahu (I p. 32) says only Man can be generous and charitable, doing kindness for others altruistically, even if it is against their own survival instincts.
Maharal (3:14) explains that all humans have a spark from God inside us. Likkutei Torah (Acharei Mos 1:4), based on the Zohar, derives this from the verse (Bereishis 2:7) that says “God blew into Man’s nostrils, the breath of life.” If we stay true to the metaphor, the Zohar notes that when someone blows into a vessel, the breath comes out of him and enters the receiving object. God literally blew something from Himself into Man. Each human can find the Godly in himself, because it was put there.
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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com