Rav Aryeh Leibowitz
Last week we spoke about chomer and tzurah (click here). Let us now explore these concepts as they relate to man.
Tzurah is
manifest on multiple levels in relation to man.
On the most basic level, all of humanity has a basic tzurah that
gives mankind its own unique appearance and distinguishes it – on a physical
level – from all other creations, especially the animals. In addition to this, every individual human
being contains its own unique tzurah that accounts for its unique
appearance amongst humans. No two people are alike
because each contains a unique tzurah that gives form to their chomer
and sustains their continued existence.
But after the union of chomer
and tzurah in producing the physical makeup of man, the resulting
human being then becomes chomer to a more elevated tzurah that
grants man his meta-physical properties.
It is what makes him who he is.
It accounts for his unique capabilities and powers his existence. Most significantly, it is what gives man his purpose.
Accordingly, the
Rambam writes (Moreh Nevuchim 1:1) that man’s tzurah is the
“truth of his identity” and is what makes him a man. According to the Rambam, Man’s truest tzurah
is not that which dictates his physical appearance, but rather his elevated
intellectual abilities, which separate him from the rest of creation.
The extra level of intellect that is
found in man is his tzurah, when he is complete in intelligence… [Man’s truest
tzurah] is not his physical apparent form, that is, the mouth, nose,
jaw, and other physical characteristics.
These properties are called toar.
Similarly, [man’s true tzurah]
is not the life forces that are found by other living creatures, through which
they eat, drink, procreate, feel, and engage in [lower-level] thought. Rather it is man’s intellect. This is his true tzurah. And it is this tzurah that the verse
refers to when it says [that man was created] “In our image.” (Rambam, Yesodei ha-Torah, Chapter 4)
The careful reader notes that the Rambam
here alludes to the fact that man’s tzurah is not granted to him
immediately. Rambam stated, “The extra
level of intellect that is found in man is his tzurah, when he is
complete in intelligence…” What does
Rambam mean by this phrase? Rambam is
noting that man’s true tzurah is not granted to him immediately. Man begins with a “lower” tzurah. Yet, man also receives a more elevated tzurah,
but only as potential. It is in man’s
hands to actualize that potential, and transcend the base level tzurah and
assume his humanity.
To review: We explained above that
the original matter of creation went through a multi-layered process of
receiving tzurah. A first layer
of tzurah acted upon the original matter to yield more elevated
elements. Then, these elements –
although themselves a combination of chomer and tzurah – functioned
together as chomer for a more elevated tzurah. This process continued and produced the
creations of the world. In a similar
vein, a human being first receives a tzurah that produces a man who is
an extremely sophisticated animal. Yet, there is an additional form of tzurah
that is granted to man in potential. If
he dedicates himself to achieving his higher tzurah, then he becomes man,
as he ought to be – the most elevated being in creation.
Self-Creation
At birth, man is not yet a
man. He has the potential to be a man –
the most elevated being in creation. But
he must work to acquire his elevated tzurah, and become the man he ought
to be. In this regard the Rambam refers
to man as containing “potential intellect (שכל בכח).” As he uses and develops his intellect, he
slowly transforms his “potential intellect” into “actualized intellect (שכל בפועל).”
It is obvious that the intellect of
someone who knows an area of elevated knowledge is not comparable to one who is
unknowing of that knowledge, for one is called [a being with] “actualized
intellect,” and the other “potential intellect.” (Rambam, Introduction to the
Mishna)[1]
But if man rejects the pursuit of
wisdom and fails to acquire his more elevated tzurah, he remains as an
animal.
One who does not reach this true tzurah,
which we have described above, is not a human.
Rather he is an animal that simply appears like a man. (Moreh Nevuchim 1:7)
ו
Indeed, such a person who squanders
his potential to become a human is negating his own existence
The intellect is the tzurah for
man’s chomer. If man fails to
acquire this tzurah, it is as if his [chomer], which was
specifically created to acquire tzurah, is negated – a worthless
creation. (Rambam, Shemoneh Perakim,
Chapter 1)
From a
certain perspective, we can say that man is charged in life to create himself
as a human. Born with a natural, instinctual,
identification with his lower, animalistic, essence, man is challenged to create
himself as man. By developing his
intellect, engaging his neshama, and achieving his higher tzurah, man is
able to transcend from his natural self and emerge as his more elevated
self. This elevated self is the true
him. But only if he creates himself.
In the
writings of the Chasidic masters we find it suggested that the statement of Hashem
in Creation, “Let us make man…,” is to be understood as a commandment to man to
join Hashem in the creation process.[2] Hashem does not make man, rather Hashem
begins the process and gives man the potential that he needs. But ultimately, it is man’s own
responsibility to make himself into a man.
[1] The
more one uses his intellect to discover the truths of reality and gain wisdom,
the more he acquired his elevated tzurah. So the Rambam writes, “The ultimate
completion is to be a fully “actualized” thinker – that is, a [being
characterized by] an “actualized intellect.” (Moreh Nevuchim III, 27)
[2] Sefas
Emes, Shemos, Parshas Zachor [4654], s.v. והנה
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