This week’s parsha is parshas Bereishis. We will focus on the creation of man on the sixth day of creation, as it states (Bereishis 1, 26): "ויאמר אלקים נעשה אדם בצלמנו כדמותנו"—G-d said, “Let us make man in Our image and Our likeness.” Rashi points out that this passuk employs the term "נעשה"—let us make—rather than "אעשה"—I will make. This illustrates HKB”H’s humility; before creating man, He consulted with the malachim. Here are Rashi’s sacred words:
We learn the humility of HKB”H from here. Since man is in the likeness of the malachim, and they would be envious of him, therefore, He consulted with them. Then, Rashi adds the following comment: Although they (the malachim) did not assist Him in his creation, and this provides an opportunity for heretics to validate their viewpoint (that there is, chas v’shalom, more than one god), the passuk did not refrain from teaching us proper conduct and the trait of humility—that the greater one should consult and take permission from the lesser one.
Through divine inspiration, Chazal teach us that when HKB”H consulted with the malachim concerning the creation of man, a heated debate ensued. Here is a translated summary of the Midrash (B.R. 8, 5):
When HKB”H decided to create the first man, Adam HaRishon, the ministering angels were not all in agreement with this decision. Conflicting groups felt that man should be created, while others felt that he should not be created. This is evident from the following passuk (Tehillim 85, 11): “Chesed and emes have met; Tzedek and Shalom have kissed.” Chesed — Kindness—said that he should be created because of the acts of kindness he performs. emes —Truth— said that he should not be created, arguing that he is full of lies. Tzedek—Righteousness—argued that he should be created, because of his righteous and charitable acts; while Shalom—Peace—felt that he should not be created, because he is extremely quarrelsome and confrontational. In response, HKB”H took emes and cast it down to earth, as the passuk states (Daniel 8, 12): ותשלך אמת ארצה״ ״—and emes was thrown down to earth. The ministering angels confronted HKB”H, “Master of the Universe, why are You denigrating Your signet (trademark)? Bring emes back up from the earth.” As it is written (Tehillim 85, 12): "אמת מארץ תצמח"—Emet will spring forth from earth.
The commentaries are confounded by this Midrash. For, when man was created, HKB”H consulted with the malachim to teach us the midah of humility and the virtue of consulting with our inferiors. We learned this from the use of the plural "נעשה" in the passuk: "ויאמר אלקים נעשה אדם". That being the case, why did HKB”H throw emes down to earth for offering an opposing viewpoint? emes merely offered its opinion when asked whether or not man should be created.
“Emet” Is the Torah that HKB”H Is Destined to Give Yisrael in the Land
I believe that we can reconcile this difficulty marvelously by introducing the illuminating words of the Yifeh To’ar in his commentary on the Midrash (ibid.). He explains why HKB”H only threw emes down to earth but not Shalom, who also voiced an opposing viewpoint: “He should not be created, because he is wholly argumentative.” He points out that the Torah is called “Emet.” This is taught in the Gemara (A.Z. 4b): "תורה דכתיב בה אמת, דכתיב (משלי כג-כג) אמת קנה ואל תמכור"— Torah, about which it is written “Emet,” for it is written (Mishlei 23, 23): “Purchase emes and do not sell.” This is also apparent from the formula we recite after being called up to the Torah: "אשר נתן לנו תורת אמת"—Who gave us the Torah of emes. Similarly, in the tefilah ״ובא לציון גואל״, we say: "ונתן לנו תורת אמת"—and He gave us the Torah of emes.
Now, the group of malachim representing Shalom contended that man should not be created, because he is quarrelsome and combative. They were implying that he is swayed by the yetzer hara inside him. Due to its influence, man’s physical body is always at odds with his spiritual, divine soul. It ultimately causes man to sin. emes—the Torah—also argued that man should not be created, because the yetzer blinds him to the truth. Consequently, he is full of lies.
In order to provide Shalom and emes with a compelling answer, HKB”H “took emes”—i.e., the holy Torah—and cast it down “to earth.” Thus, He hinted that He was destined to give Yisrael the Torah down on earth to study it. By occupying themselves with Torah-study, they would be provided with an effective antidote to the yetzer. As the Gemara explains (Kiddushin 30b), HKB”H says to Yisrael: "בראתי יצר הרע ובראתי לו תורה תבלין, ואם אתם עוסקים בתורה אין אתם נמסרים בידו"—“I have created the yetzer hara, and I have created Torah as its antidote. If you engage in Torah-study, you will not be delivered into its hand.”
In this manner, he also explains the reaction of the ministering angels: “Master of the Universe, why are You denigrating Your signet? Bring emes back up from the earth.” As it is written: “Emet will spring forth from earth.” This is precisely the same argument presented by the ministering angels when Moshe ascended to the heavens to receive the Torah on behalf of Yisrael. We learn in the Gemara (Shabbas 88b) that the ministering angels protested to HKB”H (ibid. 8, 5): "מה אנוש כי תזכרנו ובן אדם כי תפקדנו"—what is a mortal that You should remember him or the son of man that You should recall him?” and (ibid. 2): "תנה הודך על השמים"—bestow Your glory upon the heavens. To which HKB”H responded: “Emet will spring forth from earth”— on the contrary, the glory of the Torah will only be revealed by giving it to Yisrael to indulge in it and immerse themselves in it down on earth.
