Tosafot Yom Tov *

(Tosefet Yom Tov *)

Explanation of the Mishnah, by Rabbi Lipman Heller (1579 - 1654)

Pirkei Avot * – Chapter 3, Mishnah 14

[Rabbi Akiva *] would say: "A person (adam) is beloved because he/she was created in the image [of G-d].  Additional affection was displayed by letting him/her know that they were created in the image [of G-d], as we know from the verse, ‘in the image of G-d He made the person (adam) . . .’" (Genesis 9:6).

Preface from the Editor of the Seven Commandment Pages

The original Hebrew text of the Scriptures and the Hebrew texts of the Mishnah and Talmud use the word adam * to mean several things.  It is the general name for the human species.  It is also the personal name for the first man whom G-d created.  The Adam of the book of Genesis is identical with the name for all subsequent generations since we are all his descendants through the life-giving powers of Eve.  We are all adams stamped in the same mold.  Since Hebrew is not written with upper and lower case letters, we use the context of the Scriptural text to tell us whether adam is any individual in general, one of us specifically, or the Adam of Genesis.  Generally, though, Adam and Eve's descendants are called b'nei adam * – Adam's children.  The word adam has no other plural form.

(There are three other sets of Hebrew words for male and female humanity.  One denotes human weakness;  one denotes the emotional personality structure of a human being;  and one denotes human strength, especially in overcoming a weak nature.)

The proof verse in the Mishnah comes from the covenant that G-d made with Noah and his descendants after the Great Flood (8:15 through 9:17).  The meaning of this Mishnah now has more general application.

Rabbi Lipman Heller's Explanation

In his explanation, Rabbi Solomon son of Isaac ("Rashi" * 1040-1105) quotes the mishnah's words "A person is beloved because he/she was created in the image . . ." and explains, "[since this is the case] therefore we are obligated to fulfill the will of our Creator."  In this mishnah, Rabbi Akiva meant every human being [as we can be sure, since Rashi would have told us otherwise.]

The verse that Rabbi Akiva selects is additional evidence that the mishnah speaks about all humans.  "In the image of G-d He made the person" is a verse addressed to Noah and all his descendants and not only to the Jewish people (see Genesis 9:1-7).  Rabbi Akiva wanted to find merit in the favor of every person, even Noahites. . . .

Rabbi Akiva has come to bring morality to the entirety of humanity, as we have been commanded by Moses (see Maimonides' Laws of Kings).  And since [in our own Land of Israel] we were commanded to force [the Seven Noahide Commandments upon the Canaanites] at sword's edge with killing and destruction, we are all the more so commanded to use the force of words.

[With words, we] draw their hearts to fulfill the will of the Master and the desire of the Creator, may He remember them for goodness.  The fact that they are beloved, by being created in the image, means that the instruction is already in their heart.  The instruction for humanity is to obey laws of G-d and His justice since such is His commanding as written by Maimonides.  Since G-d expressed his affection by creating a person in His image, therefore it is incumbant upon the person to fulfill the will of his/her Creator, as we saw in Rashi's comment above.

Now it is clear why the proof-verse is Genesis 9:6, although there is earlier mention of the image of G-d in Scripture.  This verse is clearly part of the covenant with Noah and his descendants to fulfill the Seven Commandments.  And so [clearly] Rabbbi Akiva addressed these words to all of Noah's descendants.

Rabbi Lipman Heller

Born: Wallerstein (Bayern), 1579
Died: Cracow, Poland, 1654

Work in progress

Biographical sources:

• The Jewish Time Line Encyclopedia, by Mattis Kantor
  (Northvale, New Jersey: Jason Aronson, 1992)

• Sefer Toldot HaPoskim: a Lexicon of Jewish Scholars (Hebrew), by Shimon Moshe Choness
  (Warsaw, Poland: Avraham Kahana Publishing, 1929)

Pronunciation Notes:

Tosafot Yom Tov - toh sah FOHT YOHM TOHV; TOH sah fohs YUN tif

Tosefet Yom Tov - toh SEFF it

Pirkei Avot - peer KAY ah VOHT

Akiva - ah KEE vah

adam, b'nei adam - ah DAHM, buh NAY ah DAHM

Rashi - RAH shee