Based on Likutei Sichot, vol. 15, page 58<\/p>\n\n\n\n
ALEPH: The Mishnah \u00abChaviv Adam\u00bb and its meaning for the Jew<\/strong><\/p>\n\n\n\n It is said in the Mishnah: \u00abChaviv Adam she-nivra be-tzelem\u00bb – Beloved is man<\/strong>, who was created in the image [of G-d], an additional love was made known to him, as it is said: ‘For in the image of G-d He made man’.<\/p>\n\n\n\n The author of \u00abTosafot Yom Tov\u00bb explains that since the Mishnah quotes the verse \u00abFor in the image…\u00bb which was said to Noah and his sons, it is understood that with \u00abChaviv Adam…\u00bb the reference is to all of mankind, and not just to the Jewish people.<\/p>\n\n\n\n With this he explains the difference in language in the Mishnah, where in one section the term (Beloved is) \u00abAdam<\/strong>\u00bb (man) is used, whereas in other sections it says (Beloved are) \u00abIsrael\u00bb<\/strong>. This is because in the other sections, the Mishnah refers to qualities that exist only among Israel (such as \u00abthey are called children of the Holy One\u00bb or \u00abthey were given precious vessels\u00bb), while the quality of \u00abcreated in the image [of G-d]\u00bb applies to the human species as a whole.<\/p>\n\n\n\n The importance for Jews for which this subject (about non Jews) was included in Pirkei Avot, which contains instruction for Jews and their service to G-d, the \u201cTosafot Yom Tov\u201d explains it according to the Rambam’s ruling: \u00abMoses our Rabbi (peace be upon him) commanded, from the mouth of the Holy One, to compel all the people of the world to accept the commandments given to the sons of Noah,\u00bb and they are obligated to observe these commandments (not due to \u00abthe dictates of reason\u00bb rather) \u00abbecause the Holy One commanded them in the Torah\u00bb. <\/p>\n\n\n\n And this is what the Mishnah \u00abChaviv Adam she-nivra be-tzelem\u00bb comes to teach Israel: how a Jew must (and can) compel \u00aball the people of the world\u00bb to observe the commandments of the Holy One for them, by explaining to them their beloved status \u00abbeing created in the image [of G-d],\u00bb and for this reason, \u00abit is his duty to do the will of his Creator.\u00bb<\/p>\n\n\n\n BETH:<\/strong> In Israel, the level of \u00abTzelem\u00bb is higher.<\/strong><\/p>\n\n\n\n It is understood that even according to the opinion that the term \u00abAdam\u00bb refers to the human species as a whole, it also includes the Jew, who is certainly \u00abcreated in the image [of G-d].\u00bb <\/p>\n\n\n\n This fits with the interpretation of the Previous Rebbe, of blessed memory, who explains that \u00abTzelem\u00bb is the intellectual soul that exists both in Jews and in the sons of Noah. The repetition of language in the words of the Mishnah – \u00abChaviv Adam she-nivra be-tzelem\u00bb (Beloved is man who was created in the image) and \u00abChivah Yeterah nodaat lo she-nivra be-tzelem\u00bb (an additional love was made known to him for he was created in the image) – refers to the two types of \u00abTzelem\u00bb: \u00abChaviv Adam she-nivra be-tzelem\u00bb applies to the intellectual soul \u00abin the general human species,\u00bb and \u00abChivah Yeterah<\/strong> nodaat lo she-nivra be-tzelem\u00bb applies to the intellectual soul in Israel, which is higher<\/strong> than the image of the human species as a whole.<\/p>\n\n\n\n Nevertheless, from the very fact that there is a common aspect in the matter of \u00abTzelem\u00bb between Israel and the sons of Noah, it is understood that the \u00abTzelem\u00bb of the Jew<\/strong> is<\/p>\n\n\n\n [not so much for the issues and spiritual work in which he is completely different from the sons of Noah, because the encouragement regarding these things is found in the next parts of the Mishnah: \u00abChavivim Yisrael she-nikrau b’anim le-Makom… she-nitan lahem keli chemdah\u00bb) but mainly]<\/p>\n\n\n\n for their work as and with the sons of Noah. This means that also in this work<\/strong>, it is important (not only that a son of Noah was \u00abcreated in the image\u00bb and therefore \u00abit is incumbent upon him to do the will of his Creator,\u00bb but also) the fact that within the Jew, there exists the aspect of \u00abTzelem,\u00bb (only that it is on a higher level than the \u00abTzelem\u00bb of the human species as a whole).<\/p>\n\n\n\n It is necessary to understand why is it important in the matter of \u00abBeloved is man, who was created in the image,\u00bb in relation to that a son of Noah must fulfill \u00abthe will of his Creator\u00bb because he was \u00abcreated in the image,\u00bb that also within Israel this virtue and beloved status exist (albeit in a more elevated manner, as in \u00aban additional<\/strong> love was made known to him…\u00bb).<\/p>\n\n\n\n GIMEL:<\/strong> What is the connection between the commandments of the sons of Noah and Israel and the giving of the Torah?<\/strong><\/p>\n\n\n\n Similarly, we need to understand in the the law cited above from the Rambam, stating that Israel has a commandment \u00abto compel all the inhabitants of the world to accept the commandments that were given to the sons of Noah,\u00bb and even more so, to ensure that the observance of these commandments by the sons of Noah is not due to \u00abrational reasoning,\u00bb but rather because \u00abthe Holy One commanded them in the Torah<\/strong> and informed us through Moses, our teacher,<\/strong> of blessed memory, that the sons of Noah were previously commanded regarding them.\u00bb<\/p>\n\n\n\n For this seems very perplexing: why is the observance of the commandments by the sons of Noah connected to Israel (that they have to \u201ccompel all the inhabitants of the world\u201d to fulfill their commandments) and the giving of the Torah (and Moses, our teacher)?<\/p>\n\n\n\n Regarding the commandment to Israel, it could be explained that G-d’s will is for the Jew to \u00abrectify the entire world to serve G-d,\u00bb and therefore all of Israel must obligate \u00aball the inhabitants of the world\u00bb to fulfill the will of their Creator. <\/p>\n\n\n\n However, it is not understood why the sons of Noah<\/strong> must observe their commandments specifically because \u00abthe Holy One commanded them in the Torah<\/strong> and informed us through Moses, our teacher<\/strong>, of blessed memory,\u00bb and not because the Holy One commanded Adam<\/strong>, the first man, or something similar.<\/p>\n\n\n\n The obligation of Israel to observe all their commandments, including those that were commanded before<\/strong> the giving of the Torah (such as the commandment of circumcision), is understood because at the giving of the Torah, a fundamental transformation occurred in Israel, when the Holy One chose them. Consequently, this transformation affected all their commandments. <\/p>\n\n\n\n But what is the connection of the sons of Noah to the giving of the Torah, such that before the giving of the Torah, they were obligated due to G-d’s command to Adam, the first man, but after the giving of the Torah, they must observe them because \u00abthe Holy One commanded them in the Torah… through Moses, our teacher, of blessed memory\u00bb?<\/p>\n\n\n\n DALET:<\/strong> The Superiority of the Intellectual Soul of Israel<\/strong><\/p>\n\n\n\n To understand this, it is necessary to first introduce the explanation of the Previous Rebbe, of blessed memory, regarding the superiority of the intellectual soul \u2013 \u00abTzelem\u00bb \u2013 of Israel over the intellectual soul of the human species in general. He explains that \u201cwithin the intellectual soul of Israel, it feels a spiritual refinement, and even though it is human intellect by nature, still it has a unique attachment to spiritual refinement.\u201d<\/p>\n\n\n\n Which is not the case with the intellectual soul of the non-Jew, which is coarser understanding. As explained in various places, the study of external wisdoms often leads a person to a sense of self-importance and even a certain crudeness, and so on.<\/p>\n\n\n\n This appears difficult to understand: The role of the intellect is to clarify the \u00abtruth\u00bb of a thing, and therefore, the thing of intellect is to strive higher than (own inclinations and interests than) itself \u2014 \u00abThe spirit of man ascends upwards, unlike the animal, whose spirit descends downward.\u00bb <\/p>\n\n\n\n How is it possible, then, that the intellectual soul of the sons of Noah has the opposite effect, lowering<\/strong> the person into coarseness?<\/p>\n\n\n\n Regarding the intellect of the animal soul \u2014intellect connected to emotions\u2014 because its purpose is for the emotions, whose role is \u00abself<\/strong>-awareness,\u00bb it is understandable how it can lead to a sense of egotism and, from there, to coarseness. <\/p>\n\n\n\n However, the intellectual<\/strong> soul (also from a son of Noah) its purpose is not<\/strong> for emotions; it is intellect for the matter of intellect itself, such as the study of astronomy or similar disciplines. Why, then, would such intellect cause a sense of egotism and coarseness?<\/p>\n\n\n\n The explanation for this is as follows: The intellect’s ability to strive higher than itself is connected to the person’s disregard for themselves and their personal inclinations; self-nullification<\/strong>. And because the mind of the intellectual soul deals with worldly matters that are inherently egotism and self-existence, therefore also arises in the mind a sense of egotism and self-existence, which prevents it from striving higher than itself properly.<\/p>\n\n\n\n And the fact that the intellectual soul of the Jew that also deals with worldly matters (human intellect) has indeed a \u201cunique attachment to spiritual refinement\u201d is (not so much from itself but) because the Jew has a divine soul that is above the world that generates a self-nullification in his intellectual soul. Therefore the intellectual soul of a Jew has both things: \u201ceven though it is human<\/strong> intellect by nature, still it has a unique attachment to spiritual refinement.\u201d<\/p>\n\n\n\n HEH: This explanation is alluded to in the Mishnah<\/strong><\/p>\n\n\n\n With this, it is possible to explain that the interpretation of the Mishnah brought above from the Previous Rebbe, of blessed memory, that \u00abBeloved is man, who was created in the image\u00bb refers to the intellectual soul of humanity in general, and \u00aban additional love was made known to him for he was created in the image\u00bb refers to the intellectual soul of Israel, is hinted at in the Mishnah itself:<\/p>\n\n\n\n \u00abBeloved is man, who was created in the image\u00bb\u2014the belovedness of man consists<\/strong> in (comes from) the very fact that he \u00abwas created in the image.\u00bb \u00abAn additional<\/strong> love was made known to him for he was created in the image\u00bb\u2014means an even higher form of love, an essential love that, because of it<\/strong>, he was created in the image of G-d: The fact that he was \u00abCreated in the image\u00bb is a result of this essential love.<\/p>\n\n\n\n This is the difference between the \u00abTzelem\u00bb of the sons of Noah and the \u00abTzelem\u00bb of the Jew:<\/p>\n\n\n\n The belovedness of the sons of Noah stems from the intellectual soul\u2014the \u00abTzelem\u00bb\u2014that is within them, whereas the belovedness of Israel, which is connected to the \u00abTzelem,\u00bb in them, is (not because of the \u00abTzelem,\u00bb on the contrary) because they are loved, they were given the \u00abTzelem.\u00bb Because he is a Jew<\/strong>\u2014\u00bban additional love was made known to him (to the point that) he was created in the image\u00bb\u2014therefore, he was created in the image and was given the intellectual soul. And only then is the intellect of the intellectual soul complete (to the point that it is its nature \u00abthe spirit of man, which ascends upward.\u00bb). WAW: Explanation of the words of the Rambam<\/strong><\/p>\n\n\n\n This is the explanation of the Rambam’s ruling that a Jew must compel \u00aball the inhabitants of the world to accept the commandments commanded to the children of Noah\u00bb:<\/p>\n\n\n\n In order for the service of a Noahide in fulfilling the commandments is appropriate, one cannot rely on their \u00abreasoning,\u00bb as their<\/strong> rational soul may lead them to coarseness. Instead, it must be connected to the Jew. When the (intellectual soul of a) Noahide is directed by a Jew, that his \u201cTzelem\u201d (intellectual soul) is complete, it will make the Noahide attain the state of \u00abthe spirit of man that ascends upwards.\u00bb<\/p>\n\n\n\n Therefore, it is important in the \u00abBeloved is man (Noahide), for he was created in the Tzelem\u00bb also that \u00abAn additional love was made known to him (Jew), for he was created in the Tzelem\u00bb: because the Noahide must know that the perfection of their<\/strong> \u00abTzelem\u00bb depends on the \u00abTzelem\u00bb of the Jew.<\/p>\n\n\n\n Since the \u00abTzelem\u00bb of the children of Israel is a result of their possessing a divine soul, the cause influences the result, and even within the rational soul, there exists a nature of self-nullification, as mentioned earlier. Therefore, the perfection of a Noahide’s service, which includes them among the \u00abrighteous of the nations of the world,\u00bb depends on their fulfillment of commandments because \u00abG-d commanded them in the Torah<\/strong> and informed us of this through Moses, our teacher,<\/strong> peace be upon him.\u00bb They fulfill them as a result of the revelation at the Giving of the Torah, when Israel merited their (virtue) essential belovedness (they are called children to the Creator and were given the cherished vessel).<\/p>\n\n\n\n [With this, the continuation of the Rambam’s words is also understood: \u00abBut if he fulfills them based on reasoning judgment\u2026(and) he is not of the righteous of the nations of the world, nor of their wise ones<\/strong>.\u00bb This seems puzzling: why is he \u00abnot of their wise ones<\/strong>\u00bb if he fulfills them \u00abbased on reasoning judgment<\/strong>\u00ab? The answer is that when a Noahide is not imbued with recognition of their dependence on Israel and the Giving of the Torah, there is also a flaw in their intellect<\/strong>.]<\/p>\n\n\n\n ZAYIN:<\/strong> The repetition in the other parts of the Mishnah<\/strong><\/p>\n\n\n\n According to the explanation above, one can understand the common point between the repetition of language in the first part of the Mishnah and the other parts of it: \u00abBeloved are Israel, for they are called children of the Omnipresent, a special love is known to them, for they are called children of the Omnipresent… Beloved are Israel, for they were given a precious vessel, a special love is known to them, for they were given a precious vessel.\u00bb<\/p>\n\n\n\n Also in these two parts, the Previous Rebbe, explains the repetition in each part: \u00abBeloved are Israel… a special love is known to them\u2026\u00bb refers to two levels: \u00abBeloved are Israel… a special love is known to them\u2026\u00bb refers to \u00abthe body<\/strong> of Israel\u00bb and \u00abthe divine soul and the virtue of the soul<\/strong>\u00ab; and \u00abBeloved are Israel… a special love is known to them, for they were given a precious vessel\u00bb refers to the revealed aspects of the Torah and the inner dimensions of the Torah. <\/p>\n\n\n\n Again here is the meaning (as in regards to the first part of the Mishna) that \u00abBeloved are Israel\u00bb is dependent on \u00aba special love known to them.\u00bb<\/p>\n\n\n\n The belovedness of \u00abthe body of Israel\u00bb is dependent on \u00abthe virtue of the soul,\u00bb as explained another places in detail: that the choice of G-d for the Jewish body is fixed in the innermost aspect of the body through the service of the soul [therefore it is possible for there to be individuals who have no share in the World to Come, since their body perishes, even though the Jewish soul can never be destroyed, Heaven forbid]. <\/p>\n\n\n\n Similarly, regarding the revealed and inner dimensions of the Torah: when one learns the revealed aspects of the Torah together with the hidden, the learning of the revealed becomes an elixir of life.<\/p>\n","protected":false},"excerpt":{"rendered":"Based on Likutei Sichot, vol. 15, page 58 ALEPH: The Mishnah \u00abChaviv Adam\u00bb and its meaning for the Jew It is said in the Mishnah: \u00abChaviv Adam she-nivra be-tzelem\u00bb – Beloved is man, who was created in the image [of G-d], an additional love was made known to him, as it is said: ‘For in… Read More »Parashat Noach – Beloved is man<\/span><\/a>","protected":false},"author":1,"featured_media":28771,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","episode_type":"audio","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","footnotes":""},"categories":[3286],"tags":[3164,1385,3182,3213,3165],"series":[],"class_list":["post-28723","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-noach-en","tag-bnei-noach","tag-mishna","tag-noach","tag-soul","tag-torah"],"episode_featured_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2025\/01\/Beloved.jpg","episode_player_image":"https:\/\/tuviaserber.com\/wp-content\/uploads\/2024\/02\/avatar1400.jpeg","download_link":"","player_link":"","audio_player":false,"episode_data":{"playerMode":"light","subscribeUrls":{"castbox":{"key":"castbox","url":"","label":"CastBox","class":"castbox","icon":"castbox.png"},"rss":{"key":"rss","url":"","label":"RSS","class":"rss","icon":"rss.png"},"spotify":{"key":"spotify","url":"","label":"Spotify","class":"spotify","icon":"spotify.png"}},"rssFeedUrl":"https:\/\/tuviaserber.com\/en\/feed\/podcast\/rabino-tuvia-serber","embedCode":"
<\/p>\n\n\n\nParashat Noach – Beloved is man<\/a><\/blockquote>