(undefined) Shulchan Aruch, Orach Chayim, (231,1) states that a human being when eating or drinking or performing other “human necessities,” must keep in mind that he performs all these acts in order to enable him to better serve the Lord, his Creator. By doing so he performs the commandment (Proverbs 3,6) of בכל דרכיך דעהו, “know Him in the process of performing all your activities.” Man is not to concentrate on the physical satisfaction he experiences as a result of performing these activities. The statement in the Shulchan Aruch may be seen as similar to that of our sages according to which G’d created four categories of creatures, in ascending order. The lowest ranking is the דומם, mute and inert, followed by the vegetation, creatures only mobile in a vertical direction but still mute; this is followed by all living and vertically and horizontally mobile animals, capable of some form of communication with one another by means of sound. At the top of this pyramid is the human being. When the human being consumes lower ranking living creatures as his nourishment, every one of the lower creatures experiences a “spiritual” promotion by becoming an integral part of the highest form of living creature, man. When man eats such creatures or even fruit, he “elevates “ them to a higher level, a form of “creative” activity, appropriately referred to in the use of the present tense for the word ברא, i.e. בורא, as we explained about Adam making fire for the first time. The benediction is an act of gratitude for the pleasure experienced in the process. When a person eats he automatically converts lower ranking “creatures” to his level as through not only ingesting them with his mouth, but converting them to his bloodstream, blood being described by the Torah as the essential of man’s life-force, נפש. (Deut. 12,23). The conversion of man’s food intake to become one with the highest category of creature, man, certainly justifies our referring to the creative process commenced by G’d when these creatures were first created to their being alluded to in our benedictions as being part of an ongoing creative process.
There remains only fire as something that though man had been endowed with taking part in the creation by means of his intellect, has not been ingested by man and thus not become an integral part of him, so that the word בורא, instead of ברא would not be an appropriate description of what Adam did when he struck two pieces of rock together. On the other hand, the fact that we perform a commandment every week by lighting the havdalah candle, fire which is another one of the creatures that is subordinate to man, becomes “spiritually” elevated by the use man makes of it. It therefore is perceived as if it were a new creation. This, at least is the view of the school of Hillel, who therefore feel that this idea be reflected in the formulation of the benediction we recite when performing this mitzvah.