As the final step in the creation of humanity, according to the biblical account, God breathes into Adam the divine breath and, with this breath, brings the first human being to life. From this moment forward, the understanding of the human being as imbued with divinity permeates virtually all of Jewish thought. As might be expected, as human writers contemplated the notion of the human being created in the image of God, they likewise envisioned God in the image of the human.
Olam Katan in Rabbinic Literature
Rabbinic literature describes the human being as an olam katan–a microcosm of the world. Some texts even link each part of the human body to a part of the natural world. According to one midrash (commentary):
“The rabbis taught: The creation of the world was like the creation of humanity, for everything that God created in the world, God created in the human being. The heavens are the head of humankind, the sun and the moon are the human eyes, the stars are the hair on the human head” (Otzar haMidrashim, Olam Katan 406).
In creating a one-to-one correspondence between the elements of the world and the features of the human body, this midrash rewrites the entire story of creation as the story of the creation of humanity. Adam and Eve are no longer simply the final products of creation, but are themselves the physical manifestations of creation in its entirety. The contemplation of the human body, then, can be a means of contemplating the world of divine creation. In the words of Ibn Ezra, a medieval biblical commentator, “One who knows the secret of the human soul, and the structure of the human body is able to understand something of the upper worlds, for the human being is in the image of a small world” (comment to Exodus 25:40).
The Body, The World & The Temple
If the human being is an olam katan–a small world, then the mikdash, the tabernacle through which ancient Jews offered sacrifices to God, becomes an olam emtzai–an in-between world, which acted as a sort of intercessor between the realms of the human and of the divine. As in descriptions of the human body, the midrash often suggests a one-to-one correspondence between parts of the mikdash, or later, the Temple in Jerusalem, and the created world.
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