This sheet explores the theme of human evolution as an adaptive reading of an essay by Rabbi Shalom Dovber Schneersohn of Lubavitch (1860-1920) ("Rashab") which is inspired by a verse from the prophet Joel (4:18) (Overcoming Folly, Kehot Publication Society, pp. 26-45). The premise of this adaptation is that one may justifiably adopt a highly cynical view of human beings as being little more than talking animals. And yet, humans have the potential to be thoughtful, considerate, sensitive, and conscious of their outsized role as stewarts of the earth. So, how do humans become more human?

The Book of Joel concludes with a promise to the People of Israel that they will merit a future of prosperity and peace from military invaders. In Joel 4:18, the prophet states that God promises Israel a flourishing agricultural future, describing an abundance of natural resources. The prophet singles out an outpouring of wine and milk from the Judean hills, and flowing streams and fountains of water:

In the verse, the prophet Joel singles out two specific locations: the House of God, and the Valley of the Acacias. The fact that the future wellspring is described as watering the valley is an indication of the valley's current state of desolation. What is so significant about this valley that it is singled out as a place that will one day receive water from no less a source than the House of God? Typical of the style of Midrash, the clue might be in the Hebrew word for acacias (shitim). Alternate meanings include turning aside (satah), folly (shtut), and adversary (satan). And these may all be linked as the adversary causes humans to turn aside from the righteous path by inflicting them with a spirit of folly (see Sotah 3a below).

In the view of Reish Lakish, the only way to explain how the human being, the only creature to be endowed with immense capacity for language and wisdom, could fall short of their potential is if their heart and mind have been dulled in some way. But what more can we expect of the human who is biologically designed to seek sustenance and to fulfill its essential needs? At this juncture it is important to distinguish between humans who accept normative modes of behavior. It is entirely possible to appear to behave as a well-adjusted individual living in human society while simultaneously centering one's live around the pursuit of pleasure (see commentary of Ramban on Vayikra 19:2 below). And the truth is that this self-centered orientation does not only apply to the pursuit of material gains and physical pleasure, as pleasure may be derived from a range of social, emotional, and intellectual sources. In this sense, the spirit of folly that concerns Reish Lakish may afflict anyone in society, even those who appear to adhere to all laws and social norms. If so, what can humans aspire to?

Can the trait of moderation combat the spirit of folly and self-centeredness that causes normal and well-adjusted human beings to be consumed by their wants and desires? It seems that it is not enough to develop traits that appear beneficial to human life, such as kindness and respect, if these traits are purely habitual and are the result of little to no personal insight. Indiscriminate kindness is only superficially noble. Similarly, a simplistic rule to engage in kind behavior, such as to only be kind to people who are deserving, would be short-sighted. An instance of a thoughtful form of kindness is the hospitality of Abraham and Sarah to complete strangers (see Sotah 10a-10b below). The hospitality was a measured and thoughtful form of kindness, directed at people who were not deserving of such behavior, but who could be coaxed into changing their attitudes and committing themselves to a life of principle.

Thoughtfullness in the development of one's personal life can be a valuable way to center one's life according to principles and values. But can humans hope to live lives that are more than just themselves and their immediate surrounds? Here we must consider the effect that the pursuit of knowledge has on individual humans. Certainly, study may be perceived as a pleasurable act. And in this sense, the pursuit of knowledge may be just another way for humans to think only of themselves. Arguably, the pursuit of (the pleasure of) study (and similarly intellectually rigorous activities) is not exactly equivilant to the pursuit of other desires. However, if we are hoping for humans to seek a path beyond themselves, we must consider the ways study can do more than to serve individual needs. Is it possible for humans to acquire knowledge in such a way that they are inspired by their studies, and seek meaning in their intellectual endeavors? Here we must consider if different areas of study yield different effects on the learner. Similarly, we must consider the potential impacts of different study methods, study settings, and even the social dynamics of group-based study. Assuming there are areas, methods, and settings of study that cause individuals to develop a sense of connection to the totality of life, we may also assume that there are ways for the pursuit of knowledge to lead to the development of a certain sensitivity of spirit, of awe of the human potential, and a sense of responsibility to encourage others toward a life of meaning and purpose.