Quotation zu Bereschit 2:29

ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.

And he completed the heavens and the earth and all their hosts. And God completed on the seventh day his work which he had done; and he rested on the seventh day from the all his work which he had done. And God blessed the seventh day, and he sanctified it; for on it had God rested from all the work which he had created to do.

Man — what is he in this God-filled world? What is his place in this throng of creatures of God, this choir of servants of the Lord? Though the Torah were silent, would not the contemplation of creation, would not your own breast tell you? Man, is he not also a creature of God? Should he not also be a servant of God? Every fiber of your body is a creation from the hand of God, formed by Him, arranged by Him, endowed by Him with power. Your spirit, that world of powers, is the creation of God from beginning to end. The divine spark, your personality, which, invisible as Deity, weaves and works in this microcosm, and under whose control stand intellect and body and the power to use the entire realm of nature for its purpose, this mysterious spritual force in you is itself emanation of Deity. Learn to deem yourself holy as creature of God and, while contemplating heaven and earth and the great chorus of servants of the Lord, consecrate yourself to your mission, and proclaim yourself with mingled solemnity and joy, "servant of God!" Since all things, the smallest and the greatest, are God's chosen messengers, to work, each in its place, and with its measure of power, according to the law of the Most High, taking only that it may give again, should man alone be excluded from this circle of blessed activity? Can he be born only to take? — to revel in lavish plenty or to starve in misery, but not to work? — not to fill any place, nor fulfill any purpose, but to let all end in himself? The world and all which is therein serves God; is it conceivable that man alone should only serve himself? No! Your consciousness pronounces you as does the Torah, צלם אלהים "an image of God." That is what man should be. Only when working out some end canst thou know God in love and righteousness; to work out ends of righteousness and love art thou called; not merely to enjoy or suffer. All which thou possessest, spirit, body, human beings, wealth, every ability and every power, they are means of activity; לעבדה ולשמרה to promote and preserve the world were they given — love and righteousness. Not thine is the earth, but thou belongest to the earth, to respect it as Divine soil and to deem every one of its creatures a creature of God, thy fellow-being; to respect and love it as such, and as such to endeavor to bring it nearer to its goal, according to the will of God. For this reason every being impresses upon thy spirit an image of itself; for this reason thy heart-strings pulsate sympathetically with every cry of distress heard anywhere in creation, or with every tone of joy which issues anywhere from a gladsome being; therefore thou rejoicest when the flower blooms and sorrowest when it fades. The law to which all powers submit unconsciously and involuntarily, to it shall thou also subordinate thyself, but consciously and of thy own free will. "Knowledge and freedom,'" these words indicate at once the sublime mission and the lofty privilege of man. All forces stand as servitors around the throne of God, their capacity is hidden from themselves and covered are their countenances, so that they can not see the reason of their mission, but they feel within them winged power to act, and act in accordance with their purpose. Thou, O man, thy countenance is half uncovered, thy capacity is half revealed, thou canst comprehend thyself as creature of God — canst at least faintly appreciate the notion of the mission which He breathed into thy ear; canst thou see thyself encompassed round about by God's active servants, canst thou feel in thyself power to act and wilt thou not joyously join in the cry of the great chorus of servants, נעשה ונשמע "we will do and therefore hearken? We will obey, and fulfilling strive to comprehend the import of the command!" Consciously and freely! Therefore thou shalt be first and highest servitor in the company of servants!

And this is the matter of the unity of the Holy One [and the Divine Presence]: we understand what is written that prior to the sin of Adam "they Adam his wife were both naked and were not embarrassed of it", and [only] afterward "did they know of their nakedness. And God made for them garments of leather." The idea is as stated "And Adam became a living being", and Rashi of blessed memory explains "the [most] living of all of them (the creations)", meaning that the life-force in Adam was the life-force which was in all of the creation - from the very end of the act to the first thought - which is the entirety of the Torah and the unity of the Holy One and his Divine Presence. As our sages of blessed memory said, "He looked in the Torah and created...". If so, the bodies of Man are the bod(ies) of the Torah if all his ways are intentionally directed for God. And now there is no embarrassment over the naked body as it is the body of the Torah. If indeed as it is said "A thigh is ordinarily hidden" [then] so too the words of Torah are hidden - thus the body conceals the Torah in order that it exist inside of it and [the body] live through it, which is not the case after the sin when the body was separated [from the Torah] and they knew of their nakedness. And God made them leather garments which were [required] garments since for the entire Torah to exist it needed to become more material along with the body in the form of the physical Commandments. And it required further garments yet, as is said "the sheep you wear" - the Torah's existence required it to become concealed like a thigh. But bodies which are the bod(ies) of Torah "can sling [a stone] at a hair and not miss" which is [the idea] of the unity of the Holy One and the Divine Presence, and 'they do not feel shame' (an equivalence is made with the root /BSH/ in reference to the embarrassment of nakedness and garments which are both also derivative of the root /BSH/) and 'they cannot be made to blush'.

And this is the matter of the unity of the Holy One [and the Divine Presence]: we understand what is written that prior to the sin of Adam "they Adam his wife were both naked and were not embarrassed of it", and [only] afterward "did they know of their nakedness. And God made for them garments of leather." The idea is as stated "And Adam became a living being", and Rashi of blessed memory explains "the [most] living of all of them (the creations)", meaning that the life-force in Adam was the life-force which was in all of the creation - from the very end of the act to the first thought - which is the entirety of the Torah and the unity of the Holy One and his Divine Presence. As our sages of blessed memory said, "He looked in the Torah and created...". If so, the bodies of Man are the bod(ies) of the Torah if all his ways are intentionally directed for God. And now there is no embarrassment over the naked body as it is the body of the Torah. If indeed as it is said "A thigh is ordinarily hidden" [then] so too the words of Torah are hidden - thus the body conceals the Torah in order that it exist inside of it and [the body] live through it, which is not the case after the sin when the body was separated [from the Torah] and they knew of their nakedness. And God made them leather garments which were [required] garments since for the entire Torah to exist it needed to become more material along with the body in the form of the physical Commandments. And it required further garments yet, as is said "the sheep you wear" - the Torah's existence required it to become concealed like a thigh. But bodies which are the bod(ies) of Torah "can sling [a stone] at a hair and not miss" which is [the idea] of the unity of the Holy One and the Divine Presence, and 'they do not feel shame' (an equivalence is made with the root /BSH/ in reference to the embarrassment of nakedness and garments which are both also derivative of the root /BSH/) and 'they cannot be made to blush'.