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"For Instruction shall come forth from Zion, The word of the L-rd from Jerusalem." -- Isaiah 2:3

Jerusalem

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GENESIS — 1:11 its kind

Samson Raphael Hirsch comments that the mitzvah given to man not to create a mixture of species in plans or animals in general, or between wool and linen specifically (Deuteronomy 22:9-11) indicates that the Torah did not want man to alter the world or to “Play G-d.”  Creating hybrids alters the commandment by G-d to keep species separate.  AMEMEI 62
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GENESIS — 1:26 image 

That which separates the human being from all other creatures in the universe is his ability to choose his own path in life; only man has free choice.  This is what is meant by the Torah phrase “Man is made in G-d’s image.”  The first story in the Torah demonstrates man’s ability to choose. G-d commands man not to eat the fruit of the tree of knowledge, but man defies Him and eats anyway (Genesis 2:16-17, Genesis 3:1-6).  Seforno commentary, this verse.  Just as only G-d has freedom in the universe, so does G-d grant freedom only to man, that is, in His image. The first story in the Torah demonstrates man’s ability to choose. G-d commands man not to eat the fruit of the tree of knowledge, but man defies Him and eats anyway. (Genesis 2:16-7 and 3:1-6). Of course, there are always consequences for the choices man makes, whether in the moral or the amoral areas of life. But choice is granted as part of daily existence. Just as the Torah begins in the first story with a commandment, but, at the same time, it stresses man’s freedom to choose. By the end of the Torah, after almost all of the 613 commandments are given, G-d reaffirms man’s right to choose his own path in life. (Deuteronomy 3):15 and 30:19). AMEMEI 34
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GENESIS — 1:27 image

Man is made up of both body and soul (with attributes of both angels and earthly creatures -- Genesis Rabbah 14:3) and each has legitimate needs. … Jewish holiness believes that the needs of the body should be satisfied, but only for a spiritual purpose.  By using the physical enjoyment of the body as a means to honor G-d, the act becomes holy.   AMEMEI 100
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GENESIS — 1:27 image

Numerous sources indicate the caring that Judaism demonstrates for all non-Jews in general.  For example, the special prayer of praise recited on every festival by Jews is called Hallel.  On every festival all the numerous paragraphs (from the Psalms) are chanted.  However, on the last six days of Passover, two paragraphs are omitted and only “half Hallel” is recited.  Shulchan Aruch, Orach Chaim 490:4.  Why are these paragraphs of praise omitted?  The Talmud answers that since the Egyptians drowned at the end of the original Passover, it would be inappropriate to sing praise of G-d.  However, these were the Egyptians who murdered and tortured thousands of Jews, who kept Jews enslaved with backbreaking work for two hundred ten years?  Nevertheless, says G-d, every human being is His creation and we must be sad when a human life is lost, even that of an enemy. Megillah 10b This is also why Jews remove ten symbolic drops at the Passover seder, to deny a full cup of joy, as many Egyptians suffered through the Ten Plagues.  Since non-Jews are creations of G-d, they also have within them the Divine Image given to every human being.  See also discussion at Numbers 29:12-36. AMEMEI 192
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GENESIS — 1:27 image

One who (intentionally) does not have children is equated to a murderer [since the verse “Whoever sheds the blood of man, by man shall his blood be shed” Genesis 9:6 is immediately followed by “And you, be fruitful and multiply” Genesis 9:7;] or one who diminishes the image of G-d, since denying children to come into the world denies more of the image of G-d in the world. Yevamot 63b.  AMEMEI 313
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GENESIS — 1:27 image

What makes man uniquely man, with the spark of the divine and different from all creatures in the world, is his ability to think and use knowledge gained from those thoughts.  Therefore, all scientific investigation and any other endeavors where man uses his brain is very much part of Judaism. Seforno commentary.  Maimonides goes even further. He begins his book of Jewish law, the Mishneh Torah, by saying that it is man’s duty to use his intellect to discover and try to understand the Creator.  The very brain that is criticized by other religions as an instrument of secularism and as antireligious must be used by the Jews in pursuit and understanding of G-d. Through man’s investigation and understanding of the physical world (normally called science), he will come to a better understanding of G-d.  Laws of Foundations of Torah 1:1, 2:2.  AMEMEI 242
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