Bereishis – Man: The Apex of Creation

Parshas Bereishis outlines the creation of the world by Hashem. In the first five days, Hashem lays the groundwork for His most remarkable creation. On the sixth day, once all else has been created, Hashem creates man. Chazal likens this process to a banquet being arranged for a distinguished guest. The hall is elegantly decorated, the food is prepared, and the tables are set. The other attendees arrive, and ultimately, when everything is ready, the esteemed guest makes his entrance. In the same way, man is created and placed in this world only after it has been thoroughly prepared for him.

Later in the Parsha, the Torah recounts the narrative of Kayin and Hevel. As the heirs of Adam, Kayin and Hevel had an agreement to partition the world. Kayin was to receive the land and all that it produced, while Hevel was to take everything that lived above the land, which includes the animal kingdom. Kayin chose to present an offering to Hashem. His brother Hevel, noticing Kayin's action, proceeded to imitate him. However, Hevel enhanced the concept he had taken from Kayin. While Kayin offered a subpar growth as his gift to Hashem, Hevel presented the finest of animals. Hashem rejected Kayin's gift and accepted Hevel's offering. In a surge of jealousy and anger, Kayin murdered his brother and was subsequently condemned by Hashem to face death several generations later.

The Greatness of Mankind

What is it that makes mankind so extraordinary? Despite the numerous physical frailties and perhaps even greater spiritual deficiencies that exist within a human being, what is it that positions them as the apex of creation? Targum Onkelos translates the passage describing the creation of Adam becoming a 'Nefesh Chaya,' or a living being, to mean that he was a being capable of speech. Rashi adds that he was bestowed with understanding alongside the power of speech. This unique ability to comprehend and articulate is what establishes man as the apex of creation.

This unique blend of capabilities distinguishes humanity from all other forms of life. These characteristics grant humanity the potential to achieve the highest levels of success, while also permitting it to descend into profound moral decay. It is the human understanding of right and wrong, coupled with the ability to communicate thoughts from one individual to another, that establishes them as the pinnacle of creation.

We are Great, Now What?

Accompanying this considerable privilege is a weighty responsibility. Kayin utilizes his comprehension to acknowledge the necessity of expressing gratitude to Hashem and presenting an offering. Hevel observes his brother's actions and realizes that if an offering is to be presented, it must be done with the utmost care and quality. Rather than employing his intellect to grow and improve following Hashem's rejection of his offering, Kayin succumbs to his basic animal instincts and kills Hevel, instead of learning from him.

Throughout their lives, individuals confront analogous challenges. As people, we err and may not consistently meet the expectations of others or even our own expectations. The crucial factor in upholding the esteemed designation of a 'human being' is the ability to learn from experiences and to progress. A person should not be characterized by their errors; instead, they are defined by the insight gained and by avoiding the repetition of previous mistakes.

Does it Need to Be so Hard?

If the ability to communicate and comprehend distinguishes humans from animals, why do people find it so challenging to think before we act or speak? Why do we struggle to derive lessons from the failures of others or even from our own? Given that this capacity was bestowed upon us by Hashem at our creation, shouldn't it be a natural and effortless process to learn from our errors and utilize our understanding and speech to enhance ourselves and rectify our mistakes?

The Talmud states that a person values one measure of grain earned through their own labor more than nine measures received from another's field. This notion is even more pertinent to a person's psychological well-being and self-worth. When a person exerts effort and dedicates themselves to personal growth and achievement, they gain a level of satisfaction that cannot be derived from actions that are merely instinctive or routine. Hashem, wishing to bestow kindness upon humanity, designed our inherent nature to require cultivation and effort for its true potential to be actualized.

With Parshas Bereishis, we are starting a new cycle of Torah readings, and with this comes a valuable opportunity for personal renewal. Engage earnestly and absorb the lessons that are being conveyed to you. Learn from your missteps and transform into the genuine person you were intended to be.