One of the Torah’s recursive themes is that all life is precious – and human life most of all.
But the sanctity of life is not readily apparent.
Across most of civilized history, societies readily understood that it is wrong to murder another; yet this obvious law didn’t apply equally. Without respect for the sanctity of all human life, not all humans were protected, and certain people could be dehumanized, such as slaves, who were seen as property.
When Noah emerged from the Ark, Hashem formed a covenant with Noah, which famously includes seven fundamental principles that form the bedrock of society. In a world of infanticide and human sacrifice, the Torah declares that humans must not kill, because God created all humans in His image:
שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים, עָשָׂה אֶת-הָאָדָם – Whoever sheds a man’s blood; by a man shall his blood be shed; for God made man in God’s image. (9:6)
Yet this principle is established already in the very first chapter of the Torah:
וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ: זָכָר וּנְקֵבָה, בָּרָא אֹתָם – God created man in His image; in the image of God created He him – male and female, He created them. (1:27)
What does the Covenant of Noah add to our understanding of God’s image?
R’ Jonathan Sacks explains that the law in Noah develops the principle of God’s image by extending it from oneself to another. I am in God’s image, but so are you, my potential victim.
If all humans are in God’s image, then not only is murder a crime against humanity, it is also sacrilege – an offense against God. By outlawing murder, the Torah establishes a clear boundary, defining the moral limits of power; that just because we have the authority or ability to do something does not mean we ought to.
Among other key concepts of morality, the prohibition of murder gives expression the sanctity of life and the eminence of the human soul. Perhaps that’s why the prohibition of murder is repeated in the Ten Commandments.
The Torah values human life. To kill intentionally is to deny another’s humanness; perhaps the Torah believes that in doing so, the murderer has hopelessly compromised his own humanity as well.