Midrash: What is the nature of humanity? (were we all created in God's image?)

"Man and woman, he created them." This is one of the things they changed for Ptolemy the king. "Man and his holes, he created them."

Rabbi Yehoshua bar Nechemiah, in the name of Rabbi Chanina bar Yitzchak, and Rabbanan in the name of Rabbi Elazar said, "God created in man four creations from above, and four from below. He eat and drinks like an animal. He reproduces like an animal. He defecates like an animal, and he dies like an animal. From above: He stands like Ministering Angels. He speaks like Ministering Angels. He has intelligence by Ministering Angels, and he sees like Ministering Angels. And animals don't see?! Rather, man has peripheral vision.

Rabbi Tafdai in the name of Rabbi Achah: Those above - they were created in the image and likeness, and they don't reproduce. And those below - they do reproduce, and they were not create in the image and likeness like those above. God said, "Behold, I am creating him in the image and likeness like those above, and they will reproduce like those below. Rabbi Tafdai in the name of Rabbi Achah said, "God said, "If I create him from those above, he will live and never die, and if I create him from those below, he will die and not live. Rather, behold, I am creating the from both those above and those below. If he sins, he will die, and if he does not sin, he will live.

(12) “And dominate /ur’du the fish of the sea.” Rabbi Chanina said, "If [a person] merited, “dominate! /ur’du” [the animals]; and if not, “they will be dominated /yeiradu” [by the animals]."

Rabbi Yaakov of Kfar Chanan said, "The one that is “in our image as our likeness” - “dominate! /ur’du”; the one that is not in our image and in our likeness - “they will be dominated /yeiradu."

Rabbi Yaakov of Kfar Chanan said, "[one who is "in our image as our likeness"] comes and dominates the one who is not like on who is "in our image as our likeness."

Rabbi Hoshaya said, "When God was creating the First Person, the Ministering Angels erred and wanted to say before him, "Kadosh!." A parable: To a king and his regional minister who were in their chariot. And the citizens wanted to say to the king, "Our master!" And they did not know which was the king. What did the king do? He pushed the minister and sent him out of the chariot, and they all knew that he was the minister. So too, when God was creating the First Person, the Ministering Angels erred and wanted to say before the king, "Kadosh!" What did God do? He put him down to sleep and they all knew that he was Adam. This is what it means, "Oh, cease to glorify man, Who has only a breath in his nostrils! For by what does he merit esteem?" (Isaiah 2:22).

Rabbi Berachya said, "When God was creating the First Person, he said that righteous and evil people would come from him. He said, "If I create him, evil people will come from him, and if I don't create him, how could righteous people come from him? What did God do? He removed from Him the ways of the evil people and attached the attribute of mercy to him (?) and created him. This is what it means, "For the LORD cherishes the way of the righteous, but the way of the wicked is doomed" (Psalms 1:6). He removed them from before His face, and attached to it the attribute of mercy."

Rabbi Chanina did not say thus. Rather, when God was creating the First Person, he consulted with the Ministering Angels, and said to them, "Shall we make Adam in our image as our likeness?" They said to Him, "This Adam - what is his nature?" He said to them, "Righteous ones stand from him." This is what it means, "For God knows the ways of the righteous" - "makes known the ways of the righteous to the Ministering Angels," and "the way of the wicked is doomed" - it was lost on them. He revealed to them that righteous, but not the evil, for if he revealed this to them, that evil people would come from him, the attribute of justice would not have permitted Him to create him.

Rabbi Simon said, "When God was creating the First Person, he divided the Ministering Angels into different courts. Some said, 'Don't create.' And some said, 'Create.' This is what it means, 'Chesed and Emet meet; Tzedek and Shalom kiss' (Psalms 85:11). Chesed says, "Create for man does acts of kindness.' And Emet says, 'Don't create for they are all liars.' Tzedek says, 'Create, for he acts justly.' And Shalom says, 'Don't create, for they are all in strife.' What did God do? He took "Emet" and sent him down to the ground. This is what it means, 'it hurled truth to the ground' (Daniel 8:12). The Ministering Angels said before God, "Master of the Universes! Why are you disparaging your seal (?)? Raise Emet from the ground" This is what it means, 'Truth springs up from the earth; [justice looks down from heaven]' (Psalms 85:12).

Rabbanan said in the name of Rabbi Chanina bar Idi, and Rabbi Pinchas and Rabbi Chilkiya, in the name of Rabbi Simon, 'Very good / me'od' - This is a hint to Adam. This is what it means, "And God saw all that he had created and behold it was very good" - "and behold man was good."

Rav Hunah, the rabbi (?) of Tziporin said, "While the Ministering Angels were arguing these with those, and they were busy with these and those, God created him. He said to them, "What are you arguing about? Man was already created / na'asah."