The case is different in man. We do not find the expression, "Let there be," in the command introducing his formation; hence he has no permanence in this world. But we do find the expression, "And the man became (lit. _was_) a living soul" (_ib._ 2, 7), which means that he will have permanent existence in the next world. The article before the word man in the verse just quoted indicates that not every man lives forever in the next world, but only the good. What manner of man he must be in order to have this privilege, _i. e._, of what nation he must be a member, we shall see later. This phase of the question the speculative thinkers cannot understand, hence they did not investigate it. Reason alone cannot decide this question; it needs the guidance of the Torah, which is divine. Consulting the Torah on this problem, we notice that man is distinguished above other animals in the manner of his creation in three respects. (1) All other living beings were created by means of something else. The water or the earth was ordered to produce them. Man alone was made directly by God. (2) There are three expressions used for the creation of living things, "create" (Heb. bara), "form" (Heb. yazar), and "make" (Heb. ʿasah). The water animals have only the first (_ib._ 1, 21), as being the lowest in the scale of animal life. Land animals have the second and the third, "formed" and "made" (_ib._ 1, 25; 2, 19). Man, who is superior to all the others, has all the three expressions (_ib._ 26, 27; 2, 7). (3) Man was given dominion over the other animals (_ib._ 1, 28). As man is distinguished above the other animals, so is one nation distinguished above other men. In Isaiah (43, 7) we read: "Every one that is called by my name, and whom I have _created_ for my glory; I have _formed_ him; yea, I have _made_ him." The three terms, created, formed, made, signify that the reference is to man; and we learn from this verse that those men were created for his glory who are called by his name. But if we inquire in the Bible we find that the nation called by God's name is Israel, as we read (_ib._ 1), "Thus said the Lord that created thee, O Israel, Fear not; for I have redeemed thee, I have called thee by thy name; thou art mine," and in many other passages besides. The reason for this is their belief in the unity of God and their reception of the Law. At the same time others who are not Israelites are not excluded from reaching the same degree through repentance.[157] There is no system of ethics in Abraham bar Hiyya, and we shall in the sequel select some of his remarks bearing on ethics and pick out the ethical kernel from its homiletical and exegetical husk.