“When a woman conceives and gives birth to a male …” (Vayikra 12:2)
Rashi cites R’ Simlai that just as the creation of the human being occurred after all the beasts, animals and birds were created, so too the Torah’s mandates with regard to the human being follow the Toras habeheimah (the laws of the animal sacrifices).
What is R’ Simlai telling us? Why was man created at the end, after all of creation had been established?
The Ksav Sofer refers to a Medrash which states that if a person is meritorious, he is told, “You have priority over all of creation,” and if he is not deserving, he is told, “The mosquito preceded you in creation.”
Rav Nosson Wachtfogel, zt”l, past Mashgiach of Beth Medrash Govoha, commented on this Medrash, noting that there seem to be only two standards: either the human being precedes all of creation, or all of creation precedes him. This implies that one is either a tzaddik or a rasha (evil person). In actuality, though, there are thousands of degrees in between those two extremes.
Indeed, says Rav Wachtfogel, but this Medrash is referring to the aspirations of man. The individual has the opportunity to achieve the ultimate status in creation. Either one strives to reach the highest spiritual level possible in life, dedicating himself toward that end, or he is detached and doesn’t care. There is the person who dreams and the one who has no ambitions.
Why is the human being called “the crown of creation?” The Talmud tells us (Bava Kamma 65b) that an ox and a ram, for example, are called an ox and a ram respectively, from the moment they are born. From the moment of its birth the animal is ready in body. It does not work for its sustenance, as the Talmud states (Kiddushin 82b), “R’ Shimon ben Elazar said: In my whole lifetime I have not seen a deer engaged in gathering fruits, a lion carrying burdens, or a fox as a shopkeeper, yet they are sustained without trouble…” This is in contrast to a human being who in his early years of life has no competence or power and relies on the kindness of others, and when he matures, he has to toil and labor for his livelihood.
In fact, man is not exceptional to all of creation. His superiority exists only in his knowledge and intellect, and his ability to make a choice between bad and good. When one makes the right choices – he walks in the ways of Hashem and fulfills the Torah and mitzvos – he merits eternal reward in the next world. That is the only way man is of higher rank and “the crown of creation.”
R’ Yosi says in the Mishna (Avos 4:6), “Whoever honors the Torah is himself honored by creation, and whoever disgraces the Torah is himself disgraced by creation.” If a person goes in the way of Torah, he will be honored and exalted over all of the creations, including the beasts, the animals and the birds. But if he does not, he will be despised and will not even be considered on the level of the rest of creation.
R’ Simlai is telling us that just as the creation of man marked the culmination of creation, so too his particular essence and significance is contrasted with the rest of creation. In truth, man was not invested with some of the advantages of wildlife as noted above; it is only when he makes the most of that which he was given – his intellect and knowledge – that he is able to ascend spiritual levels.
We read in Koheles (3:19), “Umosar ha’adam min habeheimah ayin,” which has been interpreted to mean “the superiority of man over beast is ayin – his ability to say no,” i.e. his capacity to discern between right and wrong. Therein is his only preeminence.
It has also been observed that, unlike an animal, beast or bird, the human being possesses a neshama, which enables him to speak, making him superior in this way. Shlomo HaMelech alludes to this with the word ayin – which is an acronym for aval yesh neshama – but he has a soul. If man values his neshama and acts accordingly, then he rises above the animal kingdom.
In 1948, during the War of Independence, Eretz Yisrael was under attack. The city of Yerushalayim was deserted. The streets were empty due to the constant shelling and bombings. There were crater-like holes in the ground, and buildings were in ruin.
At one point during these horrific days, as shells were actively falling outside, R’ Aryeh Levine, the tzaddik in our time, put on his coat and hat and set out. The family begged him not to go, but he was on a sacred mission, and the family realized that he would not be deterred.
As R’ Aryeh Levine walked serenely, people called out, “Rebbi, please take cover! You can’t be on the street today! It’s dangerous!” R’ Aryeh explained that he had a mitzvah to take care of, and as such he would pray for Hashem’s Divine assistance to keep him safe.
Later, it was revealed that R’ Aryeh Levine had gone to protect the exposed dead bodies at the Bikur Cholim Hospital, where windows and doors were blown out when they were hit. He was afraid that the niftarim would not have their respect and dignity, as vagabonds pilfered their pockets, and wildlife preyed on the victims. R’ Aryeh Levine remained vigilant until proper safeguards were in place.