{"id":24806,"date":"2026-07-25T18:05:58","date_gmt":"2026-07-25T17:05:58","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=24806"},"modified":"2026-07-25T18:09:19","modified_gmt":"2026-07-25T17:09:19","slug":"the-image-of-g-d-and-bnei-noach","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/es\/the-image-of-g-d-and-bnei-noach\/","title":{"rendered":"THE IMAGE OF G-D &#8211; AND BNEI NOACH"},"content":{"rendered":"<p class=\"has-text-align-right wp-block-paragraph\"><strong>\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"THE IMAGE OF G-D - AND BNEI NOACH\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/Qidbwx1dvio?list=PL34_VbDI1edAIQRp7gH6HNFjGNhEVZf_5\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Image of G-d in Jewish Thought&nbsp;<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Does the Divine Image Apply to Every Human Being?<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The opening chapter of Genesis states that humanity was created &#8220;in the image of G-d.&#8221; This seemingly simple verse has generated countless interpretations throughout Jewish history. Rather than attempting to define what the &#8220;image of G-d&#8221; (<em>tzelem Elohim<\/em>) actually is, this study examines how major Jewish sources have understood the concept and, more specifically, whether it applies to <em>every human being or only to the Jewish people.<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The purpose is not to present a personal opinion but to survey the teachings of authoritative Jewish sources spanning nearly two thousand years\u2014from the Mishnah, compiled around 180 CE, through medieval commentators and philosophers, to later Chassidic literature. Some of these views may be challenging or controversial, but they are presented here as the positions of their respective authors.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Mishnah: Rabbi Akiva&#8217;s Teaching<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The discussion begins with the <strong>Mishn\u00e1<\/strong>, specifically <em>Pirkei Avot<\/em> 3:14, where <strong>Rabbi Akiva<\/strong> ense\u00f1a:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Beloved is man, for he was created in an image.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A striking feature of this passage is that the Mishnah does <strong>no<\/strong> explicitly say &#8220;the image of G-d.&#8221; Instead, it simply states that humanity was created &#8220;in an image.&#8221; The Mishnah then continues:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Even greater was the love shown to him in that it was made known to him that he was created in the image&#8230;&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Only afterwards does it cite the biblical verse from Genesis, which explicitly says:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;In the image of G-d He made man.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Mishnah then shifts to a second subject:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Beloved are Israel, for they are called children of G-d.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This creates an important distinction. The first statement concerns &#8220;man&#8221; (<em>adam<\/em>), while the second specifically concerns the Jewish people.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">At this stage, the text itself leaves open an important question: does &#8220;man&#8221; refer to every human being, or only to Israel?<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>El Maharal de Praga<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">One influential interpretation comes from the <strong>Maharal of Prague<\/strong> (16th century), who argues that the Mishnah refers specifically to the Jewish people.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to the Maharal, Israel alone possesses the complete spiritual form that defines true humanity. He therefore maintains that only the Jewish people are properly called <em>adam<\/em> (&#8220;man&#8221; or &#8220;human being&#8221;) in the fullest sense.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In his explanation, the Jewish people possess a unique spiritual form (<em>tzurah<\/em>), whereas non-Jews possess only material existence. Although Scripture attributes an &#8220;image&#8221; (<em>tzelem<\/em>) to all people, the Maharal understands the essential spiritual perfection of humanity as belonging exclusively to Israel.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This interpretation presents a sharp distinction between Jews and non-Jews and has been highly influential in later Jewish thought.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Student Challenges His Teacher: Tosafot Yom Tov<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">An entirely different interpretation is offered by <strong>Rabbi Yom Tov Lipmann Heller<\/strong>, author of the <strong>Tosafot Yom Tov<\/strong>, who was himself a student of the Maharal.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather than following his teacher, Rabbi Heller argues that the Mishnah&#8217;s opening statement clearly refers to <strong>every human being<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He first cites <strong>Rashi<\/strong>, who explains that being created in G-d&#8217;s image places a moral obligation upon human beings. Because people bear the Divine image, they are expected to conduct themselves according to G-d&#8217;s will. Animals are not held to this standard because they were not created in this way.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Heller then develops his own argument.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He points out that the Mishnah first speaks about &#8220;man&#8221; and <strong>only afterwards<\/strong> speaks specifically about Israel as G-d&#8217;s children. If the first statement already referred exclusively to Jews, the second statement would become largely redundant.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For this reason, Rabbi Heller concludes that the opening teaching concerns all humanity, while the second introduces an additional distinction regarding the Jewish people.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To support this reading, he appeals to <strong>Maimonides (the Rambam)<\/strong>, who teaches that &#8220;the righteous among the nations have a share in the World to Come,&#8221; provided they accept the Noahide commandments as commanded by G-d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Heller therefore sees no reason to limit Rabbi Akiva&#8217;s praise to Jews alone.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Critique of Restrictive Interpretations<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Heller goes even further.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He questions why some commentators felt compelled to reinterpret the Mishnah so that it excluded non-Jews. In his view, such interpretations rely on later homiletical readings rather than on the straightforward meaning of Rabbi Akiva&#8217;s words.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Instead, he argues that the Mishnah presents a broad and universal teaching: every human being is <em>beloved because every human being was created in the Divine image.<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This understanding also carries practical implications. Since all people possess this dignity, Jews have an obligation to teach the Noahide commandments and encourage moral living among the nations. Such teaching is not merely a legal responsibility but also an expression of recognizing the Divine image in every human being.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Meaning of &#8220;Image&#8221;<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Heller also addresses another subtle question.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Why does the Mishnah repeatedly say only that humanity was created &#8220;in an image,&#8221; while Genesis explicitly says &#8220;in the image of G-d&#8221;?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">His answer is ethical rather than metaphysical.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every person remains a human being because every person was created in the Divine image. However, whether that image fully reflects G-d&#8217;s presence depends upon one&#8217;s conduct.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A person who lives according to G-d&#8217;s will allows the Divine aspect of that image to shine. Someone who behaves contrary to G-d&#8217;s will does not lose his humanity, but he does lose the godliness that ought to characterize human life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to this interpretation, the distinction is not between Jews and non-Jews but between righteous and unrighteous behavior.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Divine image belongs to every human being; the degree to which it reflects G-d&#8217;s holiness depends upon how that person lives.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Maimonides and the Universal Nature of the Human Soul<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Having examined the debate between the Maharal of Prague and Rabbi Yom Tov Lipmann Heller, we now turn to one of Judaism&#8217;s greatest philosophers: <strong>Maimonides (the Rambam)<\/strong>. His writings introduce a significantly different perspective on the nature of humanity, the soul, and the meaning of being created in the image of G-d.&nbsp;<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Human Soul Is One<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The first text comes from the Rambam&#8217;s introduction to <em>Pirkei Avot<\/em>, commonly known as the <strong>Eight Chapters (Shemonah Perakim)<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Rambam begins with a fundamental principle:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every human being possesses one soul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather than speaking of separate types of souls for different kinds of people, he argues that there is <em>only one human soul<\/em>. This single soul expresses itself through many different functions. Some of these are physical, such as digestion, movement, and sensation, while others involve reason, intellect, and moral judgment.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For the Rambam, these are not separate souls but different activities of the same human soul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This understanding already suggests a universal view of humanity. <em>The Rambam does not distinguish between Jews and non-Jews when describing the essence of the human soul<\/em>. Instead, every human being shares the same basic human nature.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Human Greatness Depends on Conduct<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">According to the Rambam, what distinguishes one person from another is not the type of soul he possesses but the way he lives.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A person who develops his intellect, seeks knowledge of G-d, and acts according to divine wisdom becomes increasingly attached to G-d. The Rambam describes this as receiving <strong>divine providence<\/strong> (<em>hashgachah<\/em>). The closer one&#8217;s life aligns with truth and wisdom, the greater this relationship becomes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Conversely, a person who abandons reason and moral responsibility distances himself from that divine relationship.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This process applies universally. The Rambam does not restrict it to Jews.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Not Only the Tribe of Levi<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">A striking example appears in the Rambam&#8217;s <strong>Mishn\u00e9 Tor\u00e1<\/strong>, in the laws concerning the Tribe of Levi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Levites traditionally occupied a unique position within Israel. They were dedicated to the service of G-d and did not receive a territorial inheritance like the other tribes.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, the Rambam immediately broadens this principle.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He writes that this calling is <strong>not limited to the Tribe of Levi<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every person in the world whose spirit moves him, whose understanding leads him to separate himself from worldly distractions in order to stand before G-d and serve Him, may attain this elevated status.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Rambam emphasizes that this possibility exists for <strong>every human being<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Such a person becomes wholly devoted to G-d, pursuing knowledge, righteousness, and spiritual growth rather than worldly ambition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Remarkably, the Rambam describes such an individual as <strong>&#8220;holy of holies.&#8221;<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nothing in this passage limits this opportunity to Jews alone. The defining characteristic is spiritual dedication rather than ethnicity.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Then What Makes Israel Unique?<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">If every human being can attain closeness to G-d, one might naturally ask: what distinguishes the Jewish people?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecture answers this question by referring to another section of the Rambam, namely the <strong>Laws of Idolatry<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to the Rambam, humanity gradually fell into idolatry after Creation. Abraham eventually rediscovered the existence of the one true G-d through intellectual inquiry and taught this knowledge to his family.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From Abraham&#8217;s descendants emerged the people who would later receive the Torah at Mount Sinai.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Their distinction, therefore, lies not in possessing a fundamentally different human nature but in receiving a unique covenant.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">G-d entrusted Israel with the Torah and its <strong>613 mandamientos<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within that Torah, however, Israel also received a mission toward the rest of humanity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Rambam teaches that Moses was commanded to communicate G-d&#8217;s expectations to the nations of the world, namely the <strong>Seven Noahide Commandments<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, the Torah contains two covenantal frameworks:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Israel is obligated by the 613 commandments.\u00a0<\/li>\n\n\n\n<li>The nations are obligated by the Seven Noahide Laws.\u00a0<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Both originate from the same divine source.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Image of G-d as Intellect<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Rambam returns to Genesis in his philosophical masterpiece, <strong>The Guide for the Perplexed<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">There he asks what Scripture means when it says that humanity was created &#8220;in the image of G-d.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">His answer differs significantly from more mystical interpretations.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">For the Rambam, the Divine image does not refer to physical form or even to a hidden spiritual substance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Instead, it refers to <strong>the human intellect<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The capacity to think, reason, understand truth, and know G-d is what distinguishes human beings from all other creatures.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This intellectual faculty is the defining characteristic of humanity itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Because all human beings possess this capacity, the Rambam&#8217;s interpretation again points toward a universal understanding of <em>tzelem Elohim<\/em>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Humanity&#8217;s Ultimate Goal<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Rambam develops this idea further in his discussion of the World to Come.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to him, the ultimate purpose of human existence is intellectual and spiritual perfection.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The final state of humanity is not primarily physical but intellectual: complete knowledge of G-d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Other medieval authorities, particularly <strong>Nachmanides (the Ramban)<\/strong>, disagreed with this view and envisioned a future in which body and soul remain united after the resurrection.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecture does not attempt to resolve this debate but highlights how consistently the Rambam places human intellect at the center of his understanding of the Divine image.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Degrees of Nearness to G-d<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Near the end of <em>The Guide for the Perplexed<\/em>, the Rambam presents an extended allegory.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He compares humanity to people standing in relation to a king&#8217;s palace.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some remain entirely outside the city.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Others enter the city but never approach the palace.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some enter the palace yet wander through its halls without ever seeing the king.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, a small number stand in the king&#8217;s very presence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These different groups represent different degrees of knowledge of G-d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">What is noteworthy in the context of this discussion is that the Rambam does <strong>no<\/strong> divide these categories into Jews and non-Jews.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Instead, the determining factor is intellectual and spiritual development.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Those who seek truth move closer to G-d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Those who ignore or reject truth remain farther away.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>When Humanity Fails to Use Its Intellect<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Rambam nevertheless offers a sobering observation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He speaks of people who possess neither revealed religion nor any coherent moral or philosophical system. Such individuals neither seek truth through reason nor preserve it through tradition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the allegory, these people remain completely outside the king&#8217;s city.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Rambam compares them to animals\u2014not because they cease to be human, but because they fail to exercise the very faculty that makes humanity unique: the intellect.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This statement does not deny their humanity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather, it expresses the Rambam&#8217;s conviction that the purpose of human life is fulfilled only when the intellect is directed toward knowledge of G-d.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Universal Vision<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Taken together, the Rambam&#8217;s writings present a remarkably universal understanding of humanity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every person possesses the same essential human soul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every person is endowed with intellect.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every person is capable of drawing closer to G-d through knowledge, moral conduct, and obedience to divine truth.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The distinction between Israel and the nations lies not in a different human essence but in different covenantal responsibilities.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Israel received the Torah and its 613 commandments.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The nations received the Noahide commandments.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Yet both are called to know G-d and to live according to His will.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This universal perspective forms an important counterpoint to other strands of Jewish thought, some of which place greater emphasis on ontological differences between Jews and non-Jews. In the next section, we will examine the <strong>Kuzari<\/strong>, followed by the mystical teachings of <strong>Rabbi Chaim Vital<\/strong>, the <strong>Arizal<\/strong>, and the <strong>Tania<\/strong>, where the discussion takes a very different direction.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>En <\/strong><strong><em>Kuzari<\/em><\/strong><strong>, Jewish Mysticism, and the Question of the Soul<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Having explored Maimonides&#8217; universal understanding of the human soul, we now turn to a very different stream of Jewish thought. The following sources move away from the philosophical emphasis on intellect and instead explore the relationship between humanity and G-d through concepts such as prophecy, holiness, and the structure of the soul. These sources gradually introduce a more pronounced distinction between Jews and non-Jews.&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>En <\/strong><strong><em>Kuzari<\/em><\/strong><strong>: A Special Spiritual Capacity<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The next major source is the <strong>Kuzari<\/strong>, the philosophical dialogue written by <strong>Rabbi Judah Halevi<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecturer notes that the central concern of the <em>Kuzari<\/em> is not primarily the definition of the human soul but rather <strong>prophecy<\/strong> (<em>nevu&#8217;ah<\/em>) and the unique spiritual quality associated with the Land of Israel.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within this framework, the <em>Kuzari<\/em> introduces the concept of <strong>segulah<\/strong>\u2014a Hebrew term that is difficult to translate precisely. It can be understood as a unique spiritual treasure or special divine quality.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Seg\u00fan el <em>Kuzari<\/em>, this special quality originated with the first human being and was transmitted through selected descendants across the generations.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, it was not inherited equally by all of humanity. Instead, it passed through a particular lineage that eventually culminated in the people of Israel.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Este <em>segulah<\/em> enables a person to receive what the <em>Kuzari<\/em> describes as the <strong>Divine Influence<\/strong> (<em>ha-inyan ha-Elohi<\/em>), making prophecy possible.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Unlike the Rambam, who defines humanity primarily through intellect, the <em>Kuzari<\/em> places the emphasis on a unique spiritual inheritance.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Conduct Still Matters<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Although this special spiritual quality is inherited, the <em>Kuzari<\/em> does not present it as automatic or unconditional.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A person may lose access to this Divine Influence through improper conduct.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In that respect, the <em>Kuzari<\/em> resembles the earlier explanation of Rabbi Yom Tov Lipmann Heller: spiritual potential exists, but its realization depends upon one&#8217;s relationship with G-d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, heredity alone is not sufficient.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Moral and spiritual conduct remain essential.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A New Direction: Jewish Mysticism<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The lecture then moves from medieval philosophy into <strong>Jewish mysticism<\/strong>, particularly the teachings associated with <strong>Rabbi Isaac Luria<\/strong>, better known as <strong>the Arizal<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Although the Arizal himself left no written works, his teachings were preserved by his foremost disciple, <strong>Rabbi Chaim Vital<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One of Rabbi Chaim Vital&#8217;s most influential works is <strong>Sha&#8217;arei Kedushah (The Gates of Holiness)<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This text introduces an entirely different way of understanding human nature.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Human Being Is More Than the Body<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Chaim Vital begins with a simple but fundamental statement:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A person&#8217;s body is not the person.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The body is merely the physical vessel.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Life itself comes from the <strong>nefesh<\/strong>, the lowest level of the soul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When this soul departs, physical life ends.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He proceeds to explain that the human soul possesses a spiritual structure corresponding to the body&#8217;s organs and limbs.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This correspondence explains why a human soul can animate a human body.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">An animal soul could not perform this function, because it does not possess the same spiritual &#8220;form.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Consequently, every human being possesses a specifically <strong>humano<\/strong> soul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">At this stage of the discussion, Rabbi Chaim Vital is still speaking universally.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Second Soul<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The discussion then changes dramatically.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">After describing humanity&#8217;s fall through the sin of Adam and Eve and the resulting mixture of purity and impurity in creation, Rabbi Chaim Vital introduces another element.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Besides the life-giving <em>nefesh<\/em>, he describes <strong>an additional, holy soul<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This higher soul is likewise described as having a complete spiritual structure corresponding to the human body.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather than replacing the first soul, it becomes invested within it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The result is a layered understanding of human existence:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>the physical body;\u00a0<\/li>\n\n\n\n<li>el <em>nefesh<\/em>, which gives life to the body;\u00a0<\/li>\n\n\n\n<li>a higher, holy soul that elevates the person spiritually.\u00a0<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">At this point, however, the precise distinction between these souls is not yet fully explained.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Five Levels of Creation<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Chaim Vital next broadens the discussion by describing the order of creation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Traditionally, one speaks of four kingdoms of creation:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li>Mineral.\u00a0<\/li>\n\n\n\n<li>Plant.\u00a0<\/li>\n\n\n\n<li>Animal.\u00a0<\/li>\n\n\n\n<li>Human.\u00a0<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Chaim Vital accepts these categories but then adds something unexpected.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He introduces <strong>a fifth category<\/strong>:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">the Jew.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is one of the most striking statements in <em>Sha&#8217;arei Kedushah<\/em>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to this presentation, Jewish existence represents not merely a religious identity but an additional level within creation itself.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecturer acknowledges that this raises an immediate question.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If Jews constitute a fifth level, are they still human beings?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The answer offered by the mystical tradition is yes\u2014but with an added spiritual dimension.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Exactly what this means becomes clearer in the next source.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Tanya: Two Souls<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The explanation continues with the <strong>Tania<\/strong>, written by <strong>Rabbi Shneur Zalman of Liadi<\/strong>, founder of Chabad Chassidism.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">At the beginning of the Tanya, the author explicitly states that his discussion is based upon the teachings found in <strong>Sha&#8217;arei Kedushah<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Tanya seeks to clarify what Rabbi Chaim Vital meant by the different kinds of souls.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Its opening claim is well known:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Every Jew possesses two souls.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The first soul is associated with natural life and human existence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The second is a uniquely <strong>Divine soul<\/strong> (<em>nefesh Elokit<\/em>).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These two souls originate from different spiritual sources and perform different functions within the individual.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>What About Non-Jews?<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Tanya then addresses the souls of non-Jews.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to its presentation, the souls of ordinary non-Jews originate from what Kabbalah calls the <strong>kelipot<\/strong>\u2014spiritual realms associated with impurity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This statement has often generated considerable discussion because of its implications.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecturer immediately adds an important qualification.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Later Chabad writings explain that this passage refers specifically to ordinary idolaters.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A non-Jew who accepts and observes the <strong>Seven Noahide Commandments<\/strong> should not be understood in the same way.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Such a person possesses the same type of natural or &#8220;animal&#8221; soul that every Jew also possesses.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In classical Chabad terminology, the distinction is therefore between:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>el <strong>alma animal<\/strong>, shared by all human beings;\u00a0<\/li>\n\n\n\n<li>the uniquely <strong>Divine soul<\/strong>, attributed specifically to Jews.\u00a0<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">This later explanation softens the apparent universality of the Tanya&#8217;s earlier statement.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Different Models Within Jewish Thought<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">By this point in the survey, several distinct models have emerged.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">En <strong>Maharal of Prague<\/strong> emphasizes an essential distinction between Jews and non-Jews.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Rabbi Yom Tov Lipmann Heller<\/strong> argues that the Divine image belongs to every human being.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">En <strong>Rambam<\/strong> defines humanity through universal intellect and moral responsibility.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">En <strong>Kuzari<\/strong> introduces the idea of a unique inherited spiritual capacity connected with prophecy.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, the <strong>mystical tradition<\/strong> of Rabbi Chaim Vital and the <strong>Tania<\/strong> distinguishes between different kinds or levels of soul, while still recognizing a common human dimension.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather than attempting to reconcile these views, the lecture presents them side by side, allowing each source to speak in its own voice.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the final section, we will examine the lecturer&#8217;s concluding source: a talk by the <strong>Lubavitcher Rebe<\/strong>, which returns the discussion to a practical question\u2014what role do non-Jews play in G-d&#8217;s plan for the world, and how does that relate to the coming of the Messiah?<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Lubavitcher Rebbe and the Universal Mission of Humanity<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Throughout this survey, we have encountered a wide variety of opinions regarding the nature of humanity, the soul, and the meaning of being created in the image of God. Some sources emphasize a fundamental distinction between Jews and non-Jews, while others stress the universal dignity of all human beings.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecture concludes with a perspective drawn from the teachings of the <strong>Lubavitcher Rebe<\/strong>, which shifts the discussion from metaphysical questions to practical responsibility.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rather than asking what distinguishes Jews from non-Jews in essence, the Rebbe focuses on the role that each has in God&#8217;s plan for the world.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Letter of the Alter Rebbe<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The lecturer refers to a <em>farbrengen<\/em> (Chassidic gathering) delivered by the Lubavitcher Rebbe in <strong>1984<\/strong>, on the occasion of <strong>Yud-Tes Kislev<\/strong>, the anniversary of the release of <strong>Rabbi Shneur Zalman of Liadi (the Alter Rebbe)<\/strong> from imprisonment in Czarist Russia.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In explaining one of the Alter Rebbe&#8217;s letters, the Rebbe highlights an important phrase.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The letter states that the Alter Rebbe&#8217;s liberation was not only significant for Jews, but that <strong>all the nations of the world would ultimately recognize that this redemption came from G-d<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Rebbe sees this as expressing a much broader principle: the relationship between G-d and the nations of the world is an essential part of redemption.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Teaching the Nations<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Building upon this idea, the Rebbe emphasizes what he understands to be a biblical and halachic obligation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Jewish people are not only commanded to observe the Torah themselves; they are also responsible for teaching the nations about G-d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Specifically, they should encourage the observance of the <strong>Seven Noahide Commandments<\/strong>, which the lecturer notes contain many detailed applications beyond the seven general principles themselves.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to this presentation, teaching these commandments is not a secondary activity but an integral part of the Jewish mission.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>The Role of Non-Jews in Redemption<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The lecture then reaches its central conclusion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Non-Jews are not passive observers in G-d&#8217;s plan.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">By living ethical lives and observing the Noahide Commandments, they participate in transforming the world into the kind of society G-d intended.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecturer quotes the biblical idea that <strong>G-d did not create the world to remain empty or chaotic but to be inhabited and properly ordered<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When the nations contribute to building a moral and just society, they help prepare the world for the coming of the <strong>Messiah (Mashiach)<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, redemption is presented not as the work of Jews alone but as a task in which all humanity has a role.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>A Clarification<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The lecturer ends by addressing a possible misunderstanding.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some of the earlier sources discussed in the lecture describe sharp distinctions between Jews and non-Jews. Read in isolation, such texts could lead to the impression that non-Jews have little or no spiritual significance.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lecturer insists that this is <strong>no<\/strong> how he understands the teachings of Chabad.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to the Lubavitcher Rebbe, non-Jews possess a unique and indispensable purpose within creation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Their observance of the Noahide Commandments, their commitment to justice and morality, and their recognition of G-d all contribute directly to bringing the Messianic era closer.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Conclusi\u00f3n<\/strong><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The lecture deliberately refrains from resolving the many disagreements found within Jewish tradition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Instead, it presents a broad spectrum of voices spanning nearly two thousand years.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Some authorities, such as the Maharal of Prague and certain mystical texts, emphasize essential distinctions between Jews and non-Jews.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Others\u2014including Rabbi Yom Tov Lipmann Heller and Maimonides\u2014stress the shared humanity of all people and the universal significance of the Divine image.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Lubavitcher Rebbe&#8217;s teaching concludes the discussion by shifting the emphasis from ontology to mission. Regardless of the philosophical differences between earlier authorities, the practical responsibility remains clear: Jews and non-Jews each have divinely appointed roles in perfecting the world. Through faithful observance of their respective commandments and a shared commitment to justice, morality, and the knowledge of G-d, both participate in the realization of G-d&#8217;s purpose for creation and in preparing the world for the coming of Mashiach.<\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Shiur of Rabbi Tuvia Serber<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<div class=\"wp-block-buttons is-layout-flex wp-block-buttons-is-layout-flex\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Fuentes<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This class explores different sources throughout Jewish rabbinical literature that explain how the concept of &#8220;Man was created in the image of God&#8221; (Bereshit 9:6) applies or not to non Jews. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Fuentes: <\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Mishna Pirkey Avot <a href=\"https:\/\/www.youtube.com\/watch?v=Qidbwx1dvio&amp;list=PL34_VbDI1edAIQRp7gH6HNFjGNhEVZf_5&amp;index=1&amp;t=194s\">3:14<\/a> with commentary of Tosafot Yom Tov Derech Chaim (Maharal) to Pirkey Avot <a href=\"https:\/\/www.youtube.com\/watch?v=Qidbwx1dvio&amp;list=PL34_VbDI1edAIQRp7gH6HNFjGNhEVZf_5&amp;index=1&amp;t=194s\">3:14<\/a> Netzach Israel, ch. 14 Kuzari 1:101-103 <\/li>\n\n\n\n<li>More Neuchim 1:1, <a href=\"https:\/\/www.youtube.com\/watch?v=Qidbwx1dvio&amp;list=PL34_VbDI1edAIQRp7gH6HNFjGNhEVZf_5&amp;index=1&amp;t=231s\">3:51<\/a> <\/li>\n\n\n\n<li>Shmona Prakim, ch. 1 <\/li>\n\n\n\n<li>Mishne Torah, Laws of Jubilee, <a href=\"https:\/\/www.youtube.com\/watch?v=Qidbwx1dvio&amp;list=PL34_VbDI1edAIQRp7gH6HNFjGNhEVZf_5&amp;index=1&amp;t=793s\">13:13<\/a> <\/li>\n\n\n\n<li>Mishne Torah, Laws of Idolatry, ch. 1 &amp; 2 <\/li>\n\n\n\n<li>Shaarei Kedusha, 1:1 &amp; 3:2 <\/li>\n\n\n\n<li>Tanya, ch. 1 &amp; 2 Likkutey Sichot, vol. 25, p. 186<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">\u00a0<\/p>\n\n\n\n<div style=\"height:100px\" aria-hidden=\"true\" class=\"wp-block-spacer\"><\/div>\n\n\n\n<p class=\"wp-block-paragraph\">Copyright, todos los derechos reservados. Si le ha gustado este art\u00edculo, le animamos a seguir difundi\u00e9ndolo.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nuestros blogs pueden contener textos\/citas\/referencias\/enlaces que incluyan material protegido por derechos de autor de <a href=\"https:\/\/mechon-mamre.org\/index.htm\" target=\"_blank\" rel=\"noreferrer noopener\">Mechon-Mamre.org<\/a>, <a href=\"https:\/\/aish.com\/\" target=\"_blank\" rel=\"noreferrer noopener\">Aish.com<\/a>, <a href=\"https:\/\/www.sefaria.org\/texts\" target=\"_blank\" rel=\"noreferrer noopener\">Sefaria.org<\/a>, <a href=\"https:\/\/www.chabad.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">Jabad.org<\/a>y\/o <a href=\"https:\/\/asknoah.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">AskNoah.org<\/a>que utilizamos de acuerdo con sus pol\u00edticas.<\/p>","protected":false},"excerpt":{"rendered":"<p>\u05d1\u05e1&#8221;\u05d3 The Image of G-d in Jewish Thought&nbsp; Does the Divine Image Apply to Every Human Being? The opening chapter of Genesis states that humanity was created &#8220;in the image of G-d.&#8221; This seemingly simple verse has generated countless interpretations throughout Jewish history. Rather than attempting to define what the &#8220;image of G-d&#8221; (tzelem Elohim) [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":24807,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[]"},"categories":[13],"tags":[],"class_list":["post-24806","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-llectures"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>THE IMAGE OF G-D - AND BNEI NOACH - Sukkat Shalom B&#039;nei Noach<\/title>\n<meta name=\"description\" content=\"Jews and non-Jews each have divinely appointed roles in perfecting the world. ... and in preparing the world for the coming of Mashiach.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/es\/the-image-of-g-d-and-bnei-noach\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"THE IMAGE OF G-D - AND BNEI NOACH - Sukkat Shalom B&#039;nei Noach\" \/>\n<meta property=\"og:description\" content=\"Jews and non-Jews each have divinely appointed roles in perfecting the world. ... and in preparing the world for the coming of Mashiach.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/sukkatshalom-bneinoach.com\/es\/the-image-of-g-d-and-bnei-noach\/\" \/>\n<meta property=\"og:site_name\" content=\"Sukkat Shalom B&#039;nei Noach\" \/>\n<meta property=\"article:published_time\" content=\"2026-07-25T17:05:58+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-07-25T17:09:19+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/sukkatshalom-bneinoach.com\/wp-content\/uploads\/2026\/07\/plaatje-1-blog-2026-07-25T190543.031.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1280\" \/>\n\t<meta property=\"og:image:height\" content=\"720\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Angelique\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Escrito por\" \/>\n\t<meta name=\"twitter:data1\" content=\"Angelique\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tiempo de lectura\" \/>\n\t<meta name=\"twitter:data2\" content=\"19 minutos\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/sukkatshalom-bneinoach.com\\\/the-image-of-g-d-and-bnei-noach\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/sukkatshalom-bneinoach.com\\\/the-image-of-g-d-and-bnei-noach\\\/\"},\"author\":{\"name\":\"Angelique\",\"@id\":\"https:\\\/\\\/sukkatshalom-bneinoach.com\\\/it\\\/#\\\/schema\\\/person\\\/7db0c869383758e7ebc434748f39e317\"},\"headline\":\"THE IMAGE OF G-D &#8211; 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