Why did Hashem say "Na'aseh Adam be'Tzalmeinu ki'D'museinu" - implying that there are two gods (Chas ve'Shalom) and not 'E'eseh Adam ... '?
Rashi #1 and Targum Yonasan: He was consulting the angels (who had been created on the second day - Targum Yonasan [because He intended to create Adam in their image (since, although his body was formed from the earth, his Soul was a Heavenly form like theirs), He consulted them first, 1 because otherwise, Adam's creation would cause them to be jealous of him - Rashi]). 2
Rashi #2 and Hadar Zekenim #1: Hashem was merely being polite - and the Torah therefore writes in the following Pasuk, "Va'Yivra Elokim es ha'Adam", leaving no room for doubt that Hashem alone created Adam.
Ramban: Hashem is talking, not to the angels, but to the earth, who together with Him, would form Adam; the earth, Adam's body (just as He commanded the earth to produce the animals (together with their living souls, so too, did He now command the earth to produce Adam's body, only He would breathe into him, His Neshamah).
Hadar Zekenim #2: When Hashem made the animals, the angels, due to their superiority, became haughty. And it was in order to humble them that Hashem declared "Let us make man!" - implying that each of the angels should make a man too; but only Hashem was able to do so. 3
If Hashem consulted the angels as to whether create Adam, what did they answer?
Midrash Agadah: Chesed said that he should be created, since he will perform Chesed; Emes said that he should not, because he is full of Sheker. Tzedek said 'yes', because he gives Tzedakah; but Shalom said 'No! because he is all quarrels. 1
Midrash Agadah: So what did Hashem do? He cast Emes down and created him. See Oznayim la'Torah.
Why is the Torah not concerned that the Apikorsim will extrapolate from this statement that there are two gods?
Rashi: Refer to 1:26:0.1:1 . The Torah did not consider it worthwhile to withhold the important lesson of humility because of what the Apikorsim might think. Moreover, the Torah does answer the Apikorsim, for it writes later, "And G-d (alone) created man."
What does the Torah mean when it writes "Na'aseh Adam be'Tzalmeinu [ki'Demuseinu]"?
Rashi and Rashbam 1 : "be'Tzalmeinu" means in the form that He prepared for him (Rashi); in the form of the angels (Rashbam); "ki'D'museinu" - to understand and to grow wise. 2
Ramban (citing the Radak): It means in the image and likeness of both the angels 3 and the earth - his body resembled the earth, and his Soul resembled the angels (which do not die).
Seforno: Adam partially resembles the angels, inasmuch as he acts with knowledge (yet the angels do not possess freewill, whereas man does); and partially resembles Hashem, who does possess freewill (but whereas He always chooses what is good, Adam does not). Hence the Torah writes "ki'D'museinu (like Our image)", and not 'bi'D'museinu (in Our image)'.
Oznayim la'Torah (citing the Sifri): It means that Hashem gave Adam the will and the ability to emulate Him - 'Mah Hu Rachum, Af Atah Rachum!', and the physical ability to form and to perfect the 'Chomer' (the raw material) that He created, respectively.
Why does the Torah not mention the creation of the angels (some of which were created on the second day), (despite the fact that it refers to them here indirectly)?
Rashbam: The Torah only mentions those creations that are visible to us here in this world (here, it expounds the six days of Creation that are mentioned in the Aseres ha'Dibros). That also explains why it does not mention Gehinom and the Ma'aseh Merkavah (Hashem's Throne that Yechezkel saw).
What is the significance of the latter half of the Pasuk, "V'Yirdu bi'Degas ha'Yam ... ha'Romeis al ha'Aretz"?
Rashi: The word "v'Yirdu" has connotations of having jurisdiction, and of descending. Consequently, if Adam is deserving, he will rule over the animals,; but if he is not, then they will rule over him.
Ramban: Hashem is placing the entire animal world into Adam's hands, to do with as he sees fit - as well as the land itself, to uproot, to demolish, to dig and to mine copper and iron.
Why does the Torah write "v'Yirdu" (plural)?
Ramban: Because Hashem created Adam male and female.
What is the connection between the first half of the Pasuk (the creation of man "b'Tzelem"), and the second (his domination over all of the other creations)?
Maharal #1 (Derech Chayim 3:14, p. 144): "Let us make man in our form" means that man should be unique in the lower realms; all other creations should be subservient to him, and man will be their king. Man is b'Tzelem Elokim in the sense that none in his realm is above him, except Hashem Himself.
Maharal #2 (ibid.): Initially, Hashem said, "In our form," referring to the form of the angels [whom Hashem was addressing]. In other words, man will dominate all the creations, just as all the creations are assigned under the angels' control. 1
Maharal: Man, however, was granted Tzelem Elokim, and in this respect he is even greater than the angels.
QUESTIONS ON RASHI
Rashi writes: "'Let us make man' - ... Man would be similar the angels (an intelligent being), and they would be jealous of him." Do angels have feelings of jealousy?
Gur Aryeh: Jealousy usually means when one perceives a distinction in his fellow that he feels ought to be for himself. Hashem granted Tzelem Elokim to man, in the lower realms, but not to the angels in the upper realms. 1 Thus, 'jealousy' in this context refers to this imbalanced situation. 2 Hashem did not create man until the angels acquiesced.
Refer to 1:27:2.1:4 .
Refer to 1:26:1.6:1. Also see Maharal (Chidushei Agados Vol. 3, p. 151, to Sanhedrin 38b). Man is meant to connect with the upper realms, despite being unworthy to do so due to his liability to sin; therefore the angels protested his creation.
Rashi writes: "'Let us make man' - We learn of Hashem's humility... He consulted the angels. [Likewise], when Hashem judges kings, He consults His retinue...." Why is this relevant here?
Gur Aryeh: Humility does not mean lowliness (Shiflus). To consult about every small matter would demonstrate lowliness, whereas consulting about great matters shows humility. The judgment of kings is an appropriate time to demonstrate humility. Regarding man's creation as well, Hashem consulting the angels teaches humility, because the angels were liable to be jealous.
Rashi writes: "Because man is similar to the angels... Hashem consulted them." But it seems from the Gemara (Sanhedrin 38b) that Hashem consults the angels regarding all matters, not only the creation of man?
Gur Aryeh #1: Our Rashi bases himself on the Midrash Rabah (8:8). Hashem consulted the angels only now, when it was likely that they would protest due to jealousy.
Gur Aryeh #2: The verse uses the plural "us" only here, regarding the creation of man, because everything else in the world was created only for man's sake. If man would be found fit to exist, everything else would be fitting as well.
Rashi writes that Hashem consulted the angels before creating man; and the Gemara (Sanhedrin 38b) writes that Hashem always consults with the angels. How can these teachings of Chazal be explained?
Gur Aryeh: A human king's decrees are often deemed proper and just by some of his subjects or advisors, but not by others, for mortals differ in their opinions. But Hashem's decrees are proper and just for all of His various creations, as represented by the numerous angels that influence the various aspects of the world. 1
Maharal (Chidushei Agados Vol. 3, p. 44, to Bava Metzia 86a): Hashem certainly does not need the input of his creations. Chazal mean that unlike a human king, who issues decrees without any concern as to his subjects' desire for such a decree, Hashem's acts are fitting and proper for all.
Maharal (Gevuros Hashem Ch. 67, p. 311) writes that the angels fall into seventy classes or spheres of influence, corresponding with the seventy nations that would emerge from Adam. Hashem consulted with the angels because of the nations that would later be assigned to their control. (Hashem again consulted the angels when judging mankind at the Tower of Bavel (see Rashi to 11:7), the time when those nations were divided.)
Rashi writes: "Hashem said to them,' The upper realms have creations in My image....'" How does Rashi derive this argument from the Pasuk?
Gur Aryeh: Hashem did not ask, "Shall we make man?" but rather exclaimed, "Let us make man!" This implies that He gave the angels a reason as to why man should in fact be created, which Rashi expounds.
Rashi writes: "... If there were to be no creation in the Divine Image in the lower realms as well, there would be Kin'ah (jealousy) among the creations." But seemingly, jealousy is only relevant to intelligent beings?
Gur Aryeh #1: 'Kin'ah' means 'imbalance.' 1 Heaven and earth were created as equivalent - sometimes the verses list heaven first, and sometimes earth. If there were to be intelligent beings in heaven and not on earth, there would be imbalance. Ultimately, Hashem used elements of both heaven and earth in man's creation. 2
Gur Aryeh #2: 'Kin'ah' means 'contrast.' The world needs be a connection between the upper and lower realms; man serves as that bridge. Would man not have been created, there would be contrast and opposition between those realms; but through man they are unified and joined.
Rashi writes: "b'Tzalmeinu - i.e. in our form (bi'Defus Shelanu)." Why doesn't Rashi explain in the simple sense - that man was created b'Tzelem Elokim (in the Divine Image)?
Gur Aryeh #1: The next verse (1:27) teaches that Hashem created Adam, "b'Tzalmo," and then it repeats, "He made him b'Tzelem Elokim." The first instance of the word Tzelem must therefore mean something else - "form" or "mold."
Gur Aryeh #2: In this verse, Hashem was addressing the angels. Man was not created in the Tzelem of the angels, but rather b'Tzelem Elokim. 1 Therefore, "Tzelem" must mean Defus.
