Living in a world inhabited by billions of people can make us feel unimportant — as if our existence does not matter.

Chazal felt otherwise. The mishnah in Sanhedrin^[1] derives the significance of each human life from how Hashem created the first human being. Whereas Hashem created each creature in pairs, He made just one human. The fact that the whole world initially existed on behalf of a single person teaches us that each human life is as significant as the entire world. Causing the loss of even one life is like destroying the whole world; saving even one life is like saving the entire world.

This idea should impact how we view our place within the world. The mishnah continues, “Therefore, each and every person needs to say, ‘The world was created on my behalf.’”^[2] The Rambam^[3] adds that we should each see the entire world as dependent upon our conduct: if we live our lives correctly, we sustain the entire world; if we live otherwise, we (chas v’shalom) destroy it.

We have previously seen that, though all human beings are precious, Jews are especially beloved. This belovedness also applies to each individual Jew. Hashem expressed this idea by continuously counting the Jewish people while they were in the desert. The counting process consisted of each person contributing their own half shekel. Each Jew was an independently significant part of the count.

The significance of each Jew also expresses itself in how Hashem gave us the Torah —  each Jew had to be present. Rav Shimon Bar Yochai saw this point as critical. Had even one Jew been missing, Hashem would not have been able to give us the Torah.^[4]

This is because the Torah is intimately related to each Jew. The Zohar^[5] explains that the Torah has 600,000 letters^[6] that parallel the 600,000 souls of the Jewish people. Hashem would not give the Torah without the consent and presence of all those who inspire each of its letters.^[7]

Every Jew is precious. Hashem does not give up on any of us, and ultimately redeems us all^[8] — even those He needs to redeem by personally “holding their hands.”^[9]

Uniqueness

Part of what makes each of us so important is that we are all unique. The aforementioned mishnah in Sanhedrin makes this point as well. Hashem differs from all other creators in that He fashions each of the trillions of people He creates differently from one another.^[10] We are not like coins minted in the same mold or identical prefab homes or furniture. We have different faces, fingerprints, and DNA, which reflect our differences in nature, character, and thinking.^[11] For this reason, there is no plural form of the word “adam”; each person is unique.

Hashem created us this way because we each have unique missions in this world.^[12] Though we all study the same Torah, fulfill the same mitzvot, and perform the same gemilut chasadim (good deeds), we are each meant to balance the three differently.^[13]

In addition, we each relate to Torah and mitzvot differently. Though we strive to perform all the mitzvot properly, we each have mitzvot that we feel more connected to. This is Hashem’s intention and part of what distinguishes our individual Avodat Hashem.^[14]

We also relate to Torah study differently. We each have what Chazal called our own cheilek (portion) in the Torah.^[15] This cheilek is a critical part of both our lives and of the development of the Torah.^[16] This is why we juxtapose our prayer to receive our cheilek with our prayer for the rebuilding of the Beit HaMikdash: “Sheyibaneh Beit Hamikdash bimheirah b’yameinu, v’tein chelkeinu b’Toratecha.”^[17] The rebuilding of the Beit HaMikdash is the ultimate national spiritual goal; realizing our cheilek in Torah is the ultimate personal one.  

We also differ in what is expected from us beyond the standard frameworks of Torah, mitzvot, and gemilut chasadim. The Torah only mandates the mitzvot that apply to all Jews at all times. The Ohr Sameach^[18] explains that it does not mandate midot (behavior) because proper character balance differs from person to person.

The Chatam Sofer^[19] adds that Hashem expects us to serve Him in ways not included in the mitzvot He mandates to all Jews. This is why the gemara^[20] teaches that one who “has only Torah” lacks even Torah. The Torah expects us to go beyond the mitzvot given to all Jews and also serve Hashem in the unique ways we are meant to.^[21]

The Ramchal^[22] explains that saying that “the world was created on my behalf” is not meant to be self-serving; it is intended to be about how we serve the world, to help us realize that we are meant to contribute in a way only we can. Hashem places each of us in specific circumstances with the intention that we accomplish particular goals. Every moment and stage of life offers us a unique goal we are meant to reach; our job is to identify the goal and work to achieve it.^[23] This understanding empowers us to take responsibility for our unique contribution to the world.

Realizing Ourselves

People find embracing and developing their unique nature challenging. There are many reasons why.

The first reason is that people are jealous of others. Korach was an intelligent, gifted person with a lot of potential. His problem was that he was envious of Aharon HaKohen and others appointed to prestigious positions. Instead of embracing his unique mission, he fought to replace Aharon.

Though our role may be less glamorous than others, it is no less critical. The Arizal made this point to his talmid, Rabbi Chaim Vital. Rav Chaim once asked the Arizal how he could say that the souls of his generation were so lofty when even the least impressive people of earlier generations were such amazing Tzaddikim and Chassidim.

The Arizal answered that the greatness of a person’s soul depends not just on our actions but also on their context. The small actions of a person struggling against significant challenges are more dear to Hashem than more impressive actions in an easier generation. Therefore, the Arizal explained, in his generation, when the impediments to Avodat Hashem were so imposing, any act of service registered as overwhelmingly great in Hashem’s eyes. It is precisely the weakness of the generation that makes whatever we do so meaningful.

A second reason people do not embrace their unique identity is that they are insecure about themselves. They look at others more talented in certain areas and feel they are not up to par. Instead of developing the skills Hashem blessed them with and pursuing the path He intends them to pursue, they desperately try to succeed at what others were created to accomplish.

We need to remember that, in the words of Rav Ahron Lopiansky, “every human being… has a mandate to perform something that he and only he has been created for. He is first-rate — indeed, uniquely qualified — for that task. And he is third-rate or incompetent at performing any other task.”^[24] Beyond the generic Torah and mitzvot we were all given, we each need to chart our own life course, one based on how Hashem created us.^[25]

A third reason is that people feel a need to fit in with others. Being like others and receiving their approval is much easier than being our true, unique selves. The problem is that even when we emulate others living good and proper lives, we are not living our true lives. We must remind ourselves that we are meant to live the way Hashem created us. Only then are we truly free^[26] and truly ourselves. In the words of the Kotzker Rebbe: “If I am me because you are you and you are you because I am me, then I am not me, and you are not you.” We are only ourselves when “I am I because I am I and you are you because you are you.”

This is the literal and deeper meaning of Hashem’s words to Avraham Avinu — “Lech Lecha.” The only way we find our true selves is when we block out external expectations and influences and chart a life’s course based on realizing our unique potential as directed by Torah and mitzvot.

May appreciating our unique importance in the world inspire us to maximize our lives by living as Hashem created us to.

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.

^[1] Mishnah, Sanhedrin 4:5. Our version of the mishnah seems to limit the statement to Jews. Most of the manuscripts, though, have it as a general statement. This is also how the Rambam (Sanhedrin 12:3) and many Rishonim quote the idea. This understanding makes sense, as the mishnah’s statement is based on the creation of Adam HaRishon.

See also Avot d’Rabbi Natan 31:3 which (based on the pasuk “Zeh sefer toldot adam”) applies the idea to every human being.

^[2] Mishnah, Ibid. See Rashi (D”H Bishvili) who seems to understand this part of the mishnah as rooted in the earlier assertion of the value of each human being.

See also Mesillas Yesharim (Chapter 19) who uses this mishnah to explain the importance of each individual’s prayers.

^[3] Hilchot Teshuva 3:4 based upon Kiddushin 40b. See also the Degel Machaneh Efrayim, Vayishlach.

^[4] Devarim Rabbah 7:8. See there for how this impacted the way Rebbe Yehudah HaNasi gave shiur. See also Rabbeinu Yonah Avot 1:1, Sefer Chassidim 233 and Sichot Moharan 91.

^[5] Zohar Chadash, Shir HaShirim, pg. 74. See also Megaleh Amukot Va’etchanan 186:1, Pnei Yehoshua Kiddushin 30a, and Resisei Layla 43, who explain that the name “Yisrael” is an acronym for “Yeish Shishim Ribo Otiyot LaTorah (the Torah has 600,000 letters).”

^[6] In actuality, the Torah has 304,805 letters. The Meforshim  offer many explanations for the number 600,000. The Ba’al HaTanya, for example, explained that the larger number includes counting letters that are not actually written (in words that are “chaser”), but used to connote vowels.

^[7] See Megaleh Amukot Va’etchanan 186:1.

^[8] Nezer HaKodesh, Bereishit 21, Pri Tzaddik Sukkot 21, and Mishneh Sachir, Parshat Nitzavim.

^[9] Rashi Devarim 30:3.

^[10] See Rambam (Sanhedrin 12:3) and the Yad Ramah and Meiri to Sanhedrin 37a, who link the mishnah’s directive to see the world as created for us to the fact that we are each unique.

^[11] See Yerushalmi (Berachot 63b) which links between the external physical and the internal character differences.

^[12] See the Gra to Mishlei 16:4.

^[13] Alshich, Vayikra 9,

^[14] See Mishnah, Kiddushin 39b and Yerushalmi Kiddushin 22b, Emunot V’Dei’ot 5:4, Magen Avot (Rashbatz) Avot 2:1, Sefer Chareidim 61, Noam Elimelech Beshalach D”H V’ata, and Ha’Emek Davar Bamidbar 24:6.

^[15] This helps explain why one who learns Torah acquires it to the extent that it is called “his Torah”(Kiddushin 32a and Avodah Zarah 19a).

^[16] See Rosh (Nedarim 62a D”H V’daber) who explains that learning Torah lishmah includes adding one’s own chiddushim to it. Learning for the sake of Torah means having the intention to develop it further by adding one’s own cheilek. Rav Kook (Orot HaTorah 2:1) used this idea to explain what Yeshaya HaNavi meant when he described the Torah becoming “greater” (Yeshaya 42:21).

^[17] Avot 5:20.

^[18] Ohr Sameach, Talmud Torah 1.

^[19] Shu”t Chatam Sofer, Ohr HaChayim 1:197.

^[20] Yevamot 109b.

^[21] We are also meant to have different occupations. The gemara (Berachot 43b) explains that Hashem created each person with an affinity for their line of work.

^[22] Ramchal, Daat Tevunot 1, p. 84. See also Eitz Chayim (of Rabbi Chaim Vital) 3:2.

^[23] Rav Shamshon Rephael Hirsch makes this point in Horeb 6.

The Sefat Emet (Korach 5647) writes: “Every person was created to fix something unique that no one else can fix. Similarly, at every moment, there is a different, unique repair that is needed.”

^[24] Ben Torah for Life, pg. 21.

^[25] See more about this in Meshivat Nefesh 51.

^[26] Kuzari 5:25, Chovat HaTalmidim 7.