Why Were the World and Humans Not Created Perfect from the Start?

The Sages tell us about a discussion held between Turnus Rufus (who served as a Roman governor in Judea at that time) and Rabbi Akiva, and the story unfolded as follows:

Turnus Rufus the Wicked asked Rabbi Akiva: Whose deeds are more beautiful, Hashem's or human beings'?

Rabbi Akiva replied: Those of human beings are more beautiful.

Turnus Rufus said to him: Can a human create heavens and earth like Him?!

Rabbi Akiva answered: Do not speak to me of things that are above creation and are beyond human control, but speak of matters that are found among people.

He asked: Why do you circumcise?

Rabbi Akiva said: I knew you were going to ask me about this, and that is why I said to you that human actions are more beautiful than those of Hashem.

Rabbi Akiva's assistants brought him sheaves and pastries. Rabbi Akiva said to him: These are the works of Hashem, and these are the works of man. Aren't these pastries more beautiful than the sheaves?!

Turnus Rufus asked: If He desires circumcision, why is a child not born circumcised from the womb?

Rabbi Akiva replied: Why is the umbilical cord born with the child and the mother cuts it? As for why a child is not born circumcised, it's because Hashem gave the commandments to purify them.[1]

The Maharal of Prague (in his book Tiferet Yisrael, Chapter 2) referred to the discussion between Turnus Rufus and Rabbi Akiva, and he wrote: "Turnus Rufus was of the belief that human actions are inferior to natural ones, considering that nature reflects divine action. Thus, he said that circumcision is inferior to the foreskin, as it is a natural product created by Hashem and circumcision is a human act. Rabbi Akiva replied that it is not so, because human action, being that of an intelligent being, is superior to nature, which is merely material. As he proved with the example of the wheat, which is a natural product, and is incomplete until enhanced by the intelligent human, which shows that human intellect acts upon nature."

That is, according to the explanation of the Maharal of Prague, the discussion should be viewed as follows: Turnus Rufus could not understand how a person who believes Hashem created the entire universe dares to interfere with creation, considering that since Hashem created humans with a foreskin, perhaps He wants humans to remain that way!? But Rabbi Akiva said to him that Hashem created humans with intelligence, and the status of an intelligent human is higher than that of nature, which is only material, whereas humans are thus intelligent beings. Therefore, although Hashem created the wheat, the intelligent human turns it into pastries, and this is not a violation of Hashem's will, but instead, it is His will that we use our intellect to control nature and guide it towards positive realms of world rectification.[2]

To the above remarks, an important point should be added: Although the will of the blessed Creator is that humans act, create, and do, the person must beware that his success in the world of action does not awaken arrogance in him, for in Judaism, the trait of humility is considered one of the most admired and praised qualities[3], and it was one of the virtues of Moses our teacher, as noted in the scripture (Numbers 12:3): "Now the man Moses was very humble, more so than any other man on earth." Our Rabbis have also dwelled at length on the importance of this trait, and the great benefit it brings to individuals and society.[4]

The observance of Shabbat can also be understood as part of a person’s labor in acquiring this admirable trait, as during the six days of action, humans operate and work, and this conduct can create within two aspects: good – in the sense of "Great is one who enjoys the fruit of his labor," and bad – in the sense of "My strength and the might of my hand has gotten me this wealth." Although Hashem’s will is that man should act and do, it is crucial that such action does not lead to pride, and as noted, one of Shabbat's virtues is in imparting to humans the trait of humility, since Shabbat also serves as a reminder that Hashem is the Creator, and it is He who gives humans the strength to create wealth (Deuteronomy 8:18), and when humans reflect on this, i.e., that all their ability to act and create is a gift from Hashem, they understand there is no reason for pride.

[1] Tanchuma, Vayikra, Chapter 12, Sign 5.

[2] It is important to emphasize that it refers only to positive actions done according to the way of the Torah, which reveals Hashem's will in His world. Hashem already warned Adam and told him (Kohelet Rabba 7, 13): "Everything I have created, I created for you. Set your mind not to ruin and destroy my world, for if you destroy it, there is no one to repair it after you."

[3] As Rabbeinu Avraham ben HaRambam wrote: "Humility is one of the exalted virtues because it is a prerequisite for perfect good... and it is one of the sublime qualities," ("The Guide for the Servants of Hashem," Chapter 7).

[4] See: Avraham ben HaRambam, "The Guide for the Servants of Hashem," Chapter 7; Ramchal, Mesilat Yesharim, Chapter 22; Orchot Tzaddikim, The Gate of Humility.