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and mistook him for their creator, and they all came to bow to him. He told want his leadership. This means that one can only be “king” over those similar
them: you came to bow to me? Let me and you go and crown upon us the One to him. As an example, the lion is “king” of the animals. If Man rules over
who Created us, since it is the people who crown the king but the king does animals, he cannot be called a king, since he is of a different type than them.
not crown himself if the people do not crown him. So Adam went and crowned He isn’t one of them, so he cannot be accepted by them as their “king”. He can
Hashem first and all other creature followed, and he said “Hashem Malach”. only be their “ruler”.
This event is the basis of the Shir Shel Yom said on Fridays, שבל תואג ךלמ 'ה. 2 So too, of all creations of the world, only Adam, created in Hashem’s G-dly
Image, was able to declare ךלמ 'ה – “Hashem is king”. Hashem’s dominion over
The animals saw Adam standing upright, so they mistook him for their the other creatures would perhaps be rulership (הלשממ), but not kingship
creator. Maharal explains that no creature besides man stands upright. All (הכולמ). Thus, Hashem’s Kingship only begins on Day 6, when mankind is
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animals walk on their fours and only Man stands erect. This symbolizes man’s created! Man, who is of the same image as his creator, can truly crown Hashem
position of leadership in the world. He rules over all creatures, similar to a as “King”.
king. A king stands tall and his subjects bow before him. Standing upright is
a sign of rulership, and therefore the animals made the mistake of confusing
Man with G-d.
The Midrash tell us that Hashem created Man of two creations, from the lower
This G-dly attribute of Man is his םיקלא םלצ ; it is in this aspect that he is parts (his body comes from the earth) and from the higher spheres (the soul is
like his Creator. Man possesses a G-dliness within him, a similarity to from a spiritual source). The soul of a person looks up to his Creator and wants
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his Maker. Indeed, the very passuk telling us that Hashem created Man to crown Him King. However, the lower part of the person finds it challenging
םיקלא םלצב, in His Image, continues to say that Hashem blessed Man and said to subjugate himself to another Being. His Yetzer Hara wants to rebel and
to him: היחה לכבו םימשה ףועבו םיה תגדב ודרו– you will conquer the fish of the sea, break free of any restrain. This desire to be unrestricted is a very powerful
birds of the sky and all the animals (Bereishis 1, 27-28). force in a person. Thus, it’s not man’s lack of Emuna which causes him the sin;
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on the contrary, his desire not to be controlled is what causes him to deny the
It is well-known that לשומ, a ruler, is different from a ךלמ, a king. A “moshel” existence of Hashem. 9
can rule forcibly, against the wishes of his subjects, but a “melech” is chosen
to lead his people.םיוגב לשומו הכולמה 'הל יכ – Hashem is king over us, and he is a Man stands in constant jeopardy of forgetting Hashem. As soon as he feels
ruler of the nations. He rules the nations of the world even against their will. satiated and secure, he wants to rebel against Hashem. Many great kings of
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the world foolishly thought that they themselves were a god. Mankind has
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Rav Hutner explains that this idea needs to be understood on a profound level. this trait in him; he very easily convinces himself of his invincibility.
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Kingship is only possible if the subjects desire to accept the king’s dominion
over them; otherwise it is rulership. A king is uplifted above his fellows who
2 השעמ םלשנ ובש" ראיב ›מרהל ש"מהיפבו "שבל תואג ךלמ ›ה םירמוא ויה יששב" דימת ףוס ›ינתמ ןייעו ,רתא לע ל"דרה שוריפ האר
ךרבתי ארובה תולודג ןיבמש כ"ג םדאה ארבנו תישארב" 7 ג ,די ר"רב( םינוילעה ןמ הריציו םינותחתה ןמ הריצי ,תוריצי יתש – רצייו(
3 חי ,ג תובא םייחה ךרדב ל"רהמ 8 טקת דומע ב קלח רוש ילע ןייע
4 This comparison is metaphoric, since Hashem has no physical image. )When the navi “saw” Hashem on 9 איסהרפב תוירע םהל ריתהל אלא םיבכוכ תדובע ודבע אלו ,שממ הב ןיאש םיבכוכ תדובעב לארשי ויה םיעדוי בר רמא הדוהי בר רמא
His throne, the image was םדא הארמכ תומד. If one were to “see” Hashem, he would see an image of a man, an ב ,גס ןירדהנס((
image of rulership.( 10 ךרקבו תעבשו לכאת ןפ רמאנש ,העיבש ךותמ אלא ה"בקהב דרומ םדא ןיאש ,וטעבת אלש םכל ורמשה ,םיעבשו םילכוא ויהתש ןויכ
5 ז"כפ ףוס ילשמ א"רגבו ,טכ ,גכ םילהת םיבלמ האר זט ,אי םירבד ,”עומש םא היהו“ תשרפב י"שר( תחכשו ךבבל םרו ,וירחא רמוא אוה המ ,ןויברי ךנאצו(
6 זי-די תוא אי רמאמ ,הנשה שאר ,קחצי דחפ 11 ז ,ז םירבד י"שר( יתבשי םיהלא בשומ ינא רמא םריחו ,תוצראה יהלא לכב ימ רמא בירחנסו ,ןוילעל המ ַד ַא רמא רצנדכובנ(
Agudah Achasgudah Achas
A Agudah Achas
