can you explain me what is Tzelem Elokim and the concept of I am that I Am?
Shalom HZ,
You ask some very 'deep' questions of me. Both of those questions do not have an easy answer.
I also cannot fully explain to you the deeper aspects of those questions because, as I think you are aware, we are not supposed to teach non-Jews the Torah. But I will attempt to give an adequate answer to these very challenging questions.
The definition of the Hebrew words 'Tzelem Elokim' means 'The image of G-d'. Now I realize those words may be confusing because one of the basic tenets of Judaism is the fact that Hashem has no image, no body, nor any corporal existence. If Hashem has no body nor any way of representation in the physical world then what is meant by the image of G-d?
There are two aspects to understand when contemplating this. First is the belief that Hashem breathed life into Adam, the first human being, and as a result man has the spirit of Hashem within him. A man is composed of two, often conflicting, traits. We call these the 'Animal Soul' and the 'Spiritual Soul'. We are a composite of these two elements and thusly we represent Hashems 'image' in the physical world {Olam Hazeh}. Our animal souls are responsible for our baser desires such as eating, having pleasure, breathing and bodily functions, lusts and cravings. All animal life, we believe, contains this animal soul. The animal soul also is the origin of emotions such as anger and hatred, fear and enjoyment, happiness and sadness.
Another interesting aspect is the idea that all of mankind is made in Hashems image, and we are commanded not to destroy Hashems name, one of the main reasons we do not write his proper names on the internet {in case someone should print a copy and destroy or erase the name}. The name 'Elokim' as I stated above is the name of Hashem which represents Nature and Judgment.
This excerpt from the site
http://www.neveh.org/ciner/parsha58/yisro.html explains this idea in essence:
The first five commandments apply to the relationship between man and G-d and the second five commandments apply to the relationship between man and man. The Kli Yakar explains that these groups align with one another. The first commandment aligns with the sixth, the second with the seventh, and so on. The first commandment, "Anochi Hashem Elokecha (20:2)" - I am Hashem your G-d - aligns with "lo sirtzoch" - thou shalt not murder.
"If one spills a person's blood, then his blood must be spilt because in the 'tzelem Elokim' - in the form of Elokim - man was made (Breishis 9:6)." The Mishna in Avos (3:14) teaches that Hashem showed us a special love by informing us that we were created in this 'tzelem Elokim'. When did this occur? When the heavens resonated with the words "Lo sirtzoch!" The value of a human being! A walking 'embodiment' of the Creator Himself! Anochi Hashem! Lo sirtzoch!
This, Rav Sher writes, must guide us in our dealings with ourselves, with others and with Hashem. Hillel took leave from his students explaining that he had to go perform a mitzvah. Their curiosity aroused, they followed him and watched him enter a bath house. Upon leaving the bath house he explained this mitzvah to his students. A statue of the king is constantly cleaned and shined. By doing so they honor their king. We who were created in the 'tzelem Elokim' have an even greater obligation to clean and shine this form. To keep and present ourselves properly. Lo sirtzoch! Don't sell yourself short! Recognize who you are.
When we deal with others we must be cognizant of who we are dealing with. The Talmud (Sanhedrin 58B) states that if one slaps the face of a Yisroel it's like slapping the face of the Shechinah (Divine Presence). The medrash warns us against rationalizing that if you're in an embarrassing situation you can bring others down with you. Know who you are humiliating! In the 'tzelem Elokim' man was made! Lo sirtzoch! Don't step on other's toes! Recognize the value of others.
If we were formed in the 'tzelem Elokim' then we must realize our capacity to be like Him. As He is compassionate, so too we must be compassionate. Our very selves and our actions must reflect this capacity. Lo sirtzoch! Don't murder that essential part of you! Recognize what you can become.
It applies to every moment of our days, to every facet of our lives... lo sirtzoch.
Now the other name which you ask me about is known as the unpronounced name. As it is written in the Torah we do not pronounce it, but use another name which represents Hashems Lordship. You suggest one of the translations which most read as "I am what I am" but I have learned that this translation is imprecise. The Rabbis teach that translation from Hebrew to english is often difficult because Hebrew words have more 'connotation' and 'deeper meanings' than the words mean in English {and they also convey meaning through gematria/numeric representation}. The truer translation is "I am what I will be" which conveys Hashems infinite and eternal nature. Hashem doesn't change with time, he existed before time, he exists always, and he will exist after time ceases to exist.
I will provide a link which explains this as best we can here:
http://vbm-torah.org/archive/13/02middot.htmThe Thirteen Divine Attributes of Mercy
By Rav Ezra Bick
Shiur #2: “Hashem, Hashem”
In our introductory shiur, we established that underlying the recitation of the thirteen middot rachamim is the concept that the Shekhina’s presence in the world depends upon human recognition of its presence. Hence, the presence of the Shekhina’s attribute of mercy depends upon the reading of the divine Names of mercy by the servants of G-d. Chazal have transmitted to us a tradition that there are thirteen attributes of mercy, and that we should read all thirteen and thereby bring about their manifestation in the world. It thus behooves us to begin trying to understand the precise meaning of each of these attributes.
The first attribute – or the first divine Name – is that of Havaya (Y-H-V-H), which is known as the Shem Ha-meforash. The verse that lists the thirteen attributes begins “Hashem, Hashem,” and the Rishonim debate the question of whether we count these two words as two attributes, a single attribute[1], or no attributes.[2] Our discussion here will follow the position taken by Rabbenu Tam, which is the most commonly accepted view, on the basis of the Gemara’s comment in Masekhet Rosh Ha-shana (17b). Tosefot present Rabbenu Tam’s view as follows:
Rabbenu Tam says that the first two Names are two attributes, as stated here [in the Gemara], “I am HaShem before one sins, having compassion on him, and I have compassion after one sins if he repents.” “Hashem” as an attribute of mercy differs from Elokim, which refers to the attribute of justice.
The Talmudic passage which Rabbenu Tam cites is the direct continuation of Rabbi Yochanan’s comment which we discussed in our previous installment:
This teaches that the Almighty wrapped Himself as a sheli’ach tzibur [leader of the public prayer service] and showed Moshe the prayer service. He said to him, “Any time Israel sins, they shall perform this service before Me and I shall forgive them. Hashem, Hashem – I am He before a person sins, and I am He after a person sins and repents.
Tosefot add a brief explanation of the Gemara’s comment, clarifying that the actual name of Havaya signifies the attribute of mercy, as opposed to Elokim, which refers to the attribute of strict justice.
Clearly, one could have explained the Gemara’s comment to mean that G-d promises to continue showing compassion even after the sin, just as He treats one compassionately before he sins. “I am G-d – I have not changed.” Rabbenu Tam, however, understood that the Gemara speaks here of two separate attributes, a reading that leaves us with two questions. How does the divine Name of Havaya express an ”attribute of mercy,” and, secondly, why does the continued presence of this Name despite a person’s sin constitute a separate attribute, something different from its manifestation prior to sin? If the persistence of this attribute after sin constitutes an independent attribute, then we should seemingly add a second attribute to all the other middot, as well; thus, for example, G-d is rachum, “compassionate,” before sin and after sin, and so on. Apparently, the fact that only the attribute of Havaya is repeated led Rabbenu Tam to conclude that specifically with regard to this attribute, its restoration through the performance of teshuva reflects a new, independent attribute, even if it is expressed with the same term. One Name – but two attributes. This is true only with regard to the Name of Havaya, and thus our understanding of the difference between the two attributes depends upon how we understand the meaning of the attribute represented by this divine Name.
The explanation I would like to present here is based upon an article by Rav Yitzchak Hutner zt”l in Pachad Yitzchak (Rosh Ha-shana).
The simple meaning of the divine Name of Havaya (literally, existence) relates to the notion that G-d gives existence to the entire universe; all of existence comes from Him. This is true not only in the sense of a historical creation, but also in the sense presented by the Rambam in the beginning of Hilkhot Yesodei Ha-Torah, namely, that the very concept of existence is possible only on the basis of the will and power of G-d. There is nothing besides Him; there is nothing whose existence is possible without the will of G-d.
“Olam chesed yibaneh” (“The world is built through kindness” – Tehillim 89:3). The world’s creation was an act of pure kindness. What does this mean? Once the world came into existence, G-d relates to it either with compassion or with judgment. Once the world exists, once actions were performed and certain situations arose, there is the possibility of judgment in response to that which occurred in the world. “Judgment” means that which a person deserves – reward or punishment. G-d acts in response to a situation, and a system of justice dictates that response. G-d repays each person in accordance with his conduct; a wicked man is repaid with evil. But before the world’s creation, before any situation arose, there could be no such thing as a justified response, for there was not as yet any situation that could justify anything. The state of absolute non-existence does not warrant or justify any response. Hence, the world’s creation cannot be a reward or response that the world deserved due to its prior state, because it had no prior state.
Hashem asked the Jewish people, in last weeks Torah reading, to build a sanctuary and he will dwell amongst us. The Rabbis teach us that the sanctuary he will dwell in is within us, if we make a place for him. May we merit to see Moshiach come and the rebuilding of the Holy Temple in Jerusalem.
Amen
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