GEN161 Morality As Grounded In The Nature of Man. What, then are the grounds of morality?  We have already referred to the morality of Judaism as being theonomous, or grounded in God. But since God created man in His image, morality may be said with equal validity to be grounded in the nature of man as well. What does Judaism teach us about the nature of man? Biblical and rabbinic literature make it clear that man is not like the other creatures, completely a part of nature, but like God stands apart from and, in some sense, transcends nature. This we learn not only from the specific instructions given to man in the Pentateuch to have “dominion over” the other orders of creation, but from an important stylistic innovation. [this verse]. All of the other portions of the universe, including living creatures, are brought into existence without any prefatory remarks as to what God has in mind or is intending to do. Only in the case of man is the description of the creative act preceded by the announcement: “And the Lord said, ‘Let us make man in our image, after our likeness.’” Genesis 1:26  Furthermore, in bringing into existence all of the other living things, God, as it were, addresses portions of nature already in existence and commands, “Let the earth bring forth … Let the waters swarm …” Only in the case of man does God exercise His original creative power in a direct, unmediated fashion: “Then the Lord God formed man of the dust …” Genesis 1:11-20  In regard to the creation of man, we are told: “And God created man in His own image, in the image of God created He him.” “Then the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul.” Genesis 2:7  It is not clear whether “image of God” is identical with the inspiration of a divine soul. Rabbinic usage seems to indicate that the concept of “image of God” carries the additional implication of a special dignity which attaches itself to the body of the person as well as to his soul. Kariv, חכמים מסוד pp. 121-122.  The rabbis saw this mode of creation as expressive of a “special love” on the part of God which fashions man as a dual creature belonging to both the “lower” and “upper” orders.  Sifrei, Ha’azinu, sec. 306  There is something distinctive in man, which has its source in God, and which might be associated with the capacity to think and speak conceptually, to choose freely, and to be self-reflective, that makes man a responsible moral agent.  Thus, the passages which describe man as “giving names to all the beasts of the field” seem to suggest a degree of intelligence which involves empirical observation, conceptual power, and linguistic skills. Genesis 2:19-20  Furthermore, man is commanded, held responsible, and punished for disobedience, all implying the freedom that gives rise to moral agency. Deuteronomy 30:19  Finally, whatever the exact nature of the “knowledge of good and evil” acquired by man, it is evidently a sort of moral cognition that invites divine comparison: “Behold, the man is become as one of us to know good and evil.” Genesis 3:22 This, of course, may not mean “one who is able to determine what is good and what is evil” but simply “one who knows that there is good and evil in the world.”  SPERO 75-6