Rabbi Zweig explores the profound difference between tzelem (image) and d'mus (form) in man's creation, revealing how Jews possess both aspects while gentiles have only tzelem Elokim.
Rabbi Zweig delivers a comprehensive analysis of the creation narrative, focusing on the distinction between tzelem (image) and d'mus (form) mentioned in Genesis. He begins by examining the apparent contradiction between Genesis 1:26 where God says "let us make man in our image (tzelem) and form (d'mus)" and Genesis 1:27 which only mentions "in His image (tzelem)." The resolution comes through understanding that tzelem represents a picture or artistic representation of God, while d'mus represents an actual miniature model containing God's essence. The Rabbi explains that all mankind possesses tzelem Elokim - they are created in God's image like a photograph or artistic rendering. However, Jews uniquely possess both tzelem and d'mus - they are not only God's image but also His children, containing actual divine essence through their souls. This distinction is supported by Mishnah (משנה) Avot 3:17, which states that mankind is precious for being created in God's image, while Jews have additional preciousness for being called God's children. This fundamental difference explains various textual problems: Genesis 1 describes the tzelem aspect (applicable to all humanity), while Genesis 2 elaborates on the d'mus aspect (specifically relating to Jews). Genesis 5, introducing the genealogy from Adam to Abraham, mentions only d'mus because it traces the Jewish lineage. The different divine names (Elokim vs. Hashem (ה׳)) correspond to these different relationships - gentiles relate only to Elokim (divine justice), while Jews relate to both Elokim and Hashem (divine compassion). The Talmudic discussion about the Septuagint translation reveals another dimension. The problematic verse describing man as "male and female" had to be altered for the gentile king because the original suggests each person had both masculine and feminine aspects. For Jews (d'mus), each half must contain both aspects since they are actual miniatures of the complete God. For gentiles (tzelem), it's acceptable to have separate masculine and feminine halves since they are only images. Practical implications include the uniquely Jewish obligation of Kiddush Hashem - sanctifying God's name through proper conduct. Since Jews are God's actual representatives (not just pictures), their actions directly affect how others perceive God. Teshuvah (repentance) also differs - God actively seeks Jewish repentance because of the parent-child relationship, while gentile repentance lacks this inherent divine longing for reunion. The Torah (תורה) itself represents God's innermost thoughts shared only with His children, the Jewish people.
An introduction to the first chapter of Ramchal's Derech HaShem, covering six fundamental principles about God's nature and existence, including the difference between emunah (internalization) and yedi'ah (knowledge).
An introductory class to studying the Ramchal's Derech Hashem, covering the author's life, his major works (Mesilat Yesharim, Derech Hashem, Da'at Tevunot), and the philosophical foundations that will guide the series.
Genesis 1:26-27, Genesis 5:1, Mishnah Avot 3:17
Sign in to access full transcripts
