Last but Not Least

Speak to the Israelites and say to them, “When a woman conceives and gives birth to a male . . .” (Lev. 12:2)

R’ Simlai pointed out that in the creation of the world, the creation of Man was last, coming after the birds, insects, fish and animals. When it comes to the laws of purity and impurity, the laws which apply to humans (the leper and his purification process) also are found in the Torah after those of the kashrut of birds, insects, fish and animals. [See final verses of last week's Parashah —Ed.] “This is the law of the animals and the birds, of all living creatures that swarm in the seas and that crawl on the ground. In order to differentiate between the impure and the pure, and between the creature that may be eaten and the one which shall not be eaten.” (Lev. 11:46–47; Midrash Vayikra Rabbah 14:1, end of section) The principal task of a Jew in this physical work is to raise up the holy fallen sparks that are in every part of Creation . . .

Nevertheless, a question remains to be answered. Why was the human being, the crown of G‑d’s creation, created last, after all the other creatures?

The system of Creation comprises four distinct types: inanimate (mineral), vegetable, animal and human. Parallel to these are four levels of service to G‑d. The first level, which is the foundation of all service to G‑d, correlates to the inanimate: pure and simple faith. King Solomon alludes to this fact: “Generations come and generations go, but the earth abides forever.” (Ecclesiastes 1:4) A Jew may progress from level to level, but must never leave his simple faith behind. It is constant as is the earth, even as one is spiritually upwardly mobile.

As one begins to advance in service to G‑d, it takes on the aspect of “vegetable,” growing or developing. Humankind was created . . . to repair and heal the world . . .

After this one starts to feel a certain amount of delight in his divine service, and this enlivens him, which is parallel to “animal.” Every level after this is included in the level of human, speaking and reasoning. This is when a Jew is able to consciously work at his divine service, choosing and developing positive qualities and rejecting the negative.

The principal task of a Jew in this physical work is to raise up the holy fallen sparks that are in every part of Creation, inanimate, vegetable, animal and human. Whenever man interacts with any of these aspects of Creation, he has the opportunity and the responsibility to elevate and restore the sparks contained within to their rightful place in unity with G‑d. This is the meaning of the verse, “This is the law of the animals and the birds, of all living creatures that swarm in the seas and that crawl on the ground. In order to differentiate between the impure and the pure, and between the creature that may be eaten and the one which shall not be eaten.” This is our special task in this world: to pick out and elevate the pure holy sparks from every object, while at the same time casting away the impure and unnecessary husks.

Therefore humankind was created at the conclusion of Creation, since he is the purpose for all the Creation, the one to repair and heal the world. As we say in the Lecha Dodi prayer, “Last in deed, but first in thought.” Humankind, like Shabbat, is the pinnacle of G‑d’s creation. The Torah, concerning the laws of purity and impurity, mentions man last—not as an afterthought, but to remind us of this holy task.

[Adapted from Torat Avot by Binyamin Adilman.
First published in B’Ohel Hatzadikim, Tazria 5759]