Parashat Bereshit- "Adam" The Essence of Man
The Torah tells in Parashat Bereshit (2:19-20) that God brought all the animals on earth before Adam, and Adam designated names for each and every creature. The Sages explain that Adam, with his penetrating insight, was able to determine the essential nature and character of every creature, and he thus chose for each a name that reflected or somehow expressed its fundamental essence.
After choosing names for the animals, Adam then named himself: "Adam." The word "Adam" is a shorthand reference to the word "Adama," or ground. God fashioned Adam from the dust of the earth (2:7), and Adam's name thus alludes to his origins.
The Saba of Slobodka (Rabbi Natan Zvi Finkel, Lithuania-Israel, 1849-1927) raised the question of whether "Adam" is indeed the appropriate name for the human being. As mentioned, the names given to the animals corresponded to their fundamental essence, the core and basic nature of their beings. Does the aspect of "Adama" truly reflect the fundamental essence of man? Man is such a Godly creature, capable of reaching lofty heights of sanctity and spiritual greatness. Is there no aspect worthy of expression in man's name other than his humble origins, his having originated from the earth?
The Saba explained that regardless of the heights a person has reached, no matter how lofty a level of spiritual greatness he has achieved, he is always vulnerable to temptation and spiritual collapse. The Yeser Ha'ra (evil inclination) is not prejudiced; it threatens the simplest of men as well as the greatest and most accomplished Sadikim. Indeed, man's essence is "Adama," he is created with base desires and sinful impulses. We are named "Adam" specifically to remind us of our lowly essence, of the frailties and weaknesses that are an inherent part of each and every individual. We must therefore remain constantly on guard to protect against spiritual decline. As human beings who are forever susceptible to temptation, we do not have the luxury to confidently sit on our laurels and claim victory over our evil inclinations. Rather, we must engage in a constant, lifelong struggle against the basic human tendency to sin.
This perhaps explains the Sages' selection of a Torah reading for Minha of Yom Kippur. After spending nearly an entire day engrossed in prayer and Teshuva, and refraining from normal human activity, when we reach the highest spiritual levels achieved all year, we are called upon to read the section of Arayot illicit relationships (Vayikra 18). This section introduces prohibitions such as incest, relationships with married women, and homosexuality. The obvious question arises, is this what we need to study at the end of the day of Yom Kippur? At the moment of the year when we approach the spiritual level of angels, when we can hardly be described as human, must we be reminded to refrain from such detestable behavior, from the most grievous sins? In truth, these questions express the precise mindset that the Sages wished for us to avoid. Even after experiencing a Yom Kippur, a person is not free from the burden of temptation; he cannot declare the end of his battle against the Yeser Ha'ra. Indeed, even at our moments of greatest sanctity, we must be reminded of the Arayot, that we are still subject to the universal frailties of man.
This also explains why Benei Yisrael had to hear the Ten Commandments as they stood at Mount Sinai. Despite having reached the highest spiritual levels known to man, witnessing firsthand the revelation of the Divine Glory, they still needed to hear laws such as the prohibitions against idolatry, adultery, theft and murder. They were reminded that even at that lofty moment of prophecy and divine revelation, they were still "Adam," they still originated from the earth, they were still comprised by an essentially physical essence. Regardless of how high we have climbed and how much we have achieved, we must always remain alert and continuously be prepared to wage the lifelong battle against our desires and inclinations.
