Tazria תרל”ב

במד’ אחור וקדם צרתני כו’.
The Midrash (Vayikra Rabbah 14:1) “You have created me front and back”. (If man merits he is considered far elevated than the rest of creation, however if not then we tell him that even a mosquito was created before him.)
כי האדם הוא צורה של כל העולם. לזאת כלול מכולן. וכשהוא נמשך ח”ו אחר חומר שלו גרוע מכולן לאשר צורה שלו קדושה ביותר.
This is because man is the צורה – form (the pnimius and reason for the creation) of the entire world. For this reason he is made up of everything (דצח”מ). Therefore when Heaven forbid he is drawn after his base matter, then he is lower than all the rest of creation, for his צורה is much holier.
(Whatever is higher spiritually can fall to a lower place)
וגם ע”י שהוא עושה הכל ברצון ושכל. ולא ככל הנבראים שפחיתות שלהם בעצם שלהם.
Furthermore (another reason why he is worse than the rest of creation if he fails is because) man has intellect and will, as opposed to the rest of creation whose lowliness is a part of their makeup (they act out of instinct).
ובאמת חומר האדם גם מכל הנבראים. כי האדם נברא שישלים א”ע במעשיו. וע”י שישלים חומרו הגרוע מכולם. יביא וימשיך קדושה לכל הנבראים מגדול ועד קטן.
Now in truth the physicality of man is made up of all of creation (דצח”מ) for man is created to perfect himself through his actions, and by perfecting his ohyiscality which is the lowest of the entire creation (for it came last) he will be able to draw down holiness to the entire creation from large to small.
לזאת כולם קדמו לבריאת האדם. רק אם זכה ובא לשורשו. הוא קודם לכל:
Therefore the rest of creation preceded man in creation, and it is only if man merits to draw everything to its source (and uplift the physicality) then we say to him that he indeed preceded the entire creation (for man is the original intention of creation).

עוד פי’ אחור וקדם כו’. מ”ע ול”ת.
A further explanation of “back and front” is the idea of the positive and negative commandments.
שסור מרע בחי’ אחור שזה ג”כ א’ מכוונת בריאת האדם להיות בטל להניח רצונו ושכלו עבור רצון הבורא.
For fulfilling the negative commandments and turning from evil is the idea of “back”, which is one fo the intentions of the creation of mankind, to nullify and leave one’s own understanding (and desires) to that of the will of HaShem.
וקדם הוא בחי’ עשה טוב. כל אשר תמצא ידך כו’ עשה.
And the idea of “front” refers to the positive commandments, as we find (Koheles 9:10) “all that is in your power to do, do”
והעיקר להיות כל מעשה האדם דבוק בשורשו והתחלת חיותו שהוא מהש”י. ועי”ז מקרב הכל לקדמונו של עולם כמ”ש סוף מעשה במחשבה תחלה.
The main thing is to do all of one’s actions with a connection to the source and the beginning of its life, which is from haShem. By doing so one brings everything closer to the ‘One who preceded the world’, as it states (lecha dodi) the final action is with the original intention.
(The original intention of creating man was that he should elevate the entire creation)
כמ”ש במ”א פי’ קדם במחשבה ואחרון למעשה.
As we explained elsewhere, man was the original intention and last in being created.
וז”ש פליאה דעת ממני כו’. שהרצון להיות מקושר עד מקום שלמעלה מהשכל.
For this reason it states (in the next pasuk Tehillim 139:6) “It is beyond my knowledge”, for the intention (of HaShem in creating man) was that he be connected to a place which is far higher than one’s intellect.
ולזאת הי’ בריאת האדם בנס. והלא הי’ יכול הקב”ה לעשות תולדת האדם ע”פ טבע. והרי בלידת האדם נס נגלה. כמ”ש במדרשים ז”ל וכנראה לעינים.
It is for this reason that the creation of man was a miracle, for HaShem could not make man in a natural fashion. And we see when a child is born, it is an open miracle, as explained in the Midrashim and as is apparent with one’s eyes.
רק שהרצון להיות התחלת בריאת האדם במקום הנפלאות. שיוכל להתדבק תמיד בשורשו העליון שלמעלה מהטבע כנ”ל. וז”ש אשא דעי למרחוק שהוא מקום הנפלאות שאינו מושג כנ”ל:
This is all because the will of HaShem is the original intention of creation (that man elevates the entire world) in a place which is miraculous (and where man’s existence belongs). So that he is able to constantly connect to his source in a place which is above nature, as explained.
This is the meaning of the pasuk (Iyov 36:3) “I will elevate my da’as to far away”, this is referring to the miraculous place which cannot be fathomed, as above.