Man must act on nature in the dominant and this domination is to Judaism, cooperation with God because it is imitating its model, the Ideal, that man rules over the creatures on earth itself to perfect by subjecting them. Yet it would be impossible, if not point looking his direction and inspiration in something greater than it is for him to govern and transform.

If the influence of man on nature is certain, as it is endowed with free will, its action may be beneficial or disastrous. To him falls the duty therefore to enter into the divine plan, that is to say to advance the works of God, instead of letting them become. We see in the biblical myth of Adam, that the effect of the first man of sin is felt on earth in general: "Let the earth, we read, is cursed because of you! <ref> Genesis III, 17 </ref> "Before the Fall, human action would be beneficial. Adam is placed in the garden of Eden to till it and keep it. But the garden of Eden is the state of the earth before sin, yet in the future, after the redemption. There, in the curse pronounced in the wake of disobedience, something other than the enunciation of a fact or mere recognition of the inevitable consequences of human actions must be seen as a declaration of a duty, sacred duty work that complements the promise of earthly domination previously made to Adam. <ref> Page 357 </ref> While Eden has gone through the fault of man, for him to recover from her activity carried out in accordance with the views of the Creator. Therefore, Judaism, through the medium of its prophets and its rabbis, has he ceased to extol the noble character and religious work.