Rav Leibowitz
To better understand the unique nature of man and his
elevation above all other beings, we must turn to the creation of man. The creation of man was unique, even in the
context of the world’s creation. Unlike
the plants, animals, and all other creatures, man was created in the “image of
God (צלם אלקים),” as the Torah states (Genesis 1:27),
“God created man in His image, in the image of God He created him.”[1]
What does it mean to be created in the image of God? Certainly, this does not mean that man’s
physical body structure was fashioned after a “divine body.” One of the most elementary principles is that
God has no physical body or image.[2] Clearly, being “created in the image of God”
is a reference to a deeper, meta-physical, reality.
In his commentary on the Torah, Rashi (d. 1096) explains (Bereshis
1:26) that the “image of God” is the ability “to understand and to
conceptualize (להבין ולהשכיל).” While animals possess a brain and a certain
level of instinctual intelligence, man is unique in that he has
special intellectual abilities “to understand and to conceptualize.” Human intelligence is that which
distinguishes man from beast.
What are some of man’s unique intellectual abilities?
On the most basic level, man is endowed with sophisticated cognitive
abilities. Cognition is the faculty that
allows for the processing of information and sensory input, and accounts for
the subsequent utilization and application of such data. By mankind, cognitive capabilities assume a
highly developed and sophisticated form.
Most significantly, man was given the ability to consciously
and methodically engage his cognitive abilities. This is not the case with animals. Problem solving, memory, and association
skills – to name a few forms of cognitive activity – are utilized by animals only
on the most basic level, and their utilization of their cognitive capabilities is
subconscious and instinctual.
But, conscious highly-sophisticated cognition is not the
sole intellectual faculty, or even the most significant intellectual faculty, that
distinguishes man from the rest of creation.
Man’s elevated status also stems from another form of intelligence. Beyond the above mentioned cognitive skills, man
is especially blessed with the ability to engage in abstract thinking,
which allows his mind to transcend the practical realm. This is unlike animals, whose intellect is
limited to the pragmatic realm such as the avoidance of pain, collection of
food, or attraction of a mate.
Man’s intellect grants him an ability to form abstract
thoughts. Man can operate on a
theoretical level and engage in mental imagery.
He can transcend superficial perceptions and identify underlying
concepts in the world around him.[3] In short, man is blessed with an ability to
form abstract thoughts and through this “understand” underlying concepts and “conceptualize”
theoretic realties.
Man’s unique conscious and abstract capacity to “understand and
conceptualize” manifests itself in various realms. Let’s explore briefly three primary expressions.
First and foremost, abstract thinking is expressed in man’s ability
to ponder things from a philosophical perspective. He can seek to understand the significance of
events, and grasp deeper meaning in things that he encounters. Philosophic thought also
provides an opportunity to acquire self-awareness. Philosophic thinking patterns lead man to contemplate
the meaning of his life, and gives him the tools to consider the nature of his
own existence. Man is not only able to
observe reality, but he can also consider the deeper meaning behind that reality.
Part of man’s ability to see beyond the superficial surface
of things is reflected in his perception and appreciation of excellence,
majesty, and beauty. Man is able to see
people, events, and objects in a greater contexts and appreciate their
qualitative value. In response to this
capability, man can seek out such experiences, and attempt to create that which
will reflect these ideals. Due to this
form of intelligence, man experiences life in a way that is far richer and
deeper than that of the animals.
A second aspect is man’s emotional intelligence. Although, animals have emotions and passions,
they are largely instinctual, as we noted earlier, and not calculated. That is, animals have the ability to emote, but
only mankind is endowed with the ability to understand emotions. Man can detect others’ feelings and appreciate
and relate to complicated emotional experiences. He can decipher fear, pain, or joy, and
respond with words of reassurance, empathy, or shared excitement. Man can also manage his emotions – at times
allowing them to manifest themselves, and at time suppressing their expression.[4] The emotional realm is especially
manifest in the relationships that human beings build with one another. Unlike the instinctual relationships found
between animals, man is able to build emotional relationships that continue to
grow and deepen with time.
Man is also endowed with moral intelligence. This form of intelligence enables man to
understand concepts such as justice, kindness, cruelty, and respect. Moral intelligence facilitates appreciation
of noble character and self-control, and contempt for lowly behavior, moral
decadence, and excessive indulgences. Utilizing
moral thinking, man is able to learn to identify right from wrong, and is
empowered to make moral judgments.
The above described forms of intelligence are some of the
primary expressions of man’s elevated mind.
The ability to utilize the mind to acquire wisdom – be it through sophisticated
and conscious cognitive thinking or abstract thought in the philosophic,
emotional, and moral realm – is part of what differentiates man from the animals
and procures for him an elevated position in the hierarchy of creation.
The Rambam captures the essence of man’s elevation in one
short paragraph in his Introduction to the Mishna,
Wisdom adds to an individual’s inner essence, and elevates him
from a lowly level to one of honor… Man before he acquires knowledge is like an
animal, for “thought” is what distinguishes mankind from the other species of
living beings.
והחכמה היא אשר תוסיף על כחו הפנימית ותעתיק אותו ממעלת בוז למעלת כבוד...
והאדם קודם שישכיל וידע, הוא נחשב כבהמה, לא נבדל משאר מין החיות אלא בהגיון.
[1] In
fact, when describing the creation process, the Torah states in regards to both
man and animal that they emerged from creation as a “living creature (נפש חיה).”
The only seeming difference in their respective creations processes is
that man was created in the “image of God.”
[2] This
is the third “Principle of faith” as they are enumerated by the Rambam
(Maimonides, d. 1204) in his commentary on the Mishna in tractate Sanhedrin,
chapter 10.
[3] At
the turn of 20th century, Russian physiologist, Ivan Pavlov was able
to successful “condition” dogs to salivate in response to sounds that were
associated with feedings. Animals can be
trained to respond to external stimuli, but they are unable to grasp the
underlying concepts behind their actions.
[4] To
clarify: The instinctual expression of many basic emotions exists by animals,
and human beings. However, the ability
to relate to these emotions, such as channeling or controlling them is the
domain of human emotional intelligence.
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