“The Lord God formed the man of dirt from the ground and He breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7). “The Lord God formed” – it is written: “A king will uphold the land with justice [but a man of terumot destroys it]” (Proverbs 29:4). “A king” – this is the King of kings, the Holy One blessed be He. “Will uphold the land with justice” – as He created the world with [the attribute of] justice, as it is stated: “In the beginning, God [Elohim] created” (Genesis 1:1).1Throughout the creation narrative, God is referred to as Elohim, indicating his attribute of strict justice. “But a man of terumot destroys it” – this is Adam the first man, who was the ḥalla of the completion of the world.2Ḥalla is separated after the completion of the dough, and is endowed with sanctity, given to a priest to eat. Adam was intended to be the sacred finale to the creation of the world.Ḥalla is called teruma,3Teruma refers to a portion of something set aside as sacred. as it is stated: “The first of your kneading basket [you shall separate as a loaf, as teruma]” (Numbers 15:20). Rabbi Yosei ben Ketzarta said: It is like a woman who mixes her dough with water and [then] separates its ḥalla from its midst; so, too, first “a mist would rise from the earth”4Forming a dough-like mixture with the earth. (Genesis 2:6), and then, “The Lord God formed [man]…”
“Formed" [Vayitzer]5Vayitzer is written with the letter yod appearing twice, although in verse 19, regarding the creation of the animals, the same word is spelled with just one yod. – there were two acts of formation [involved in the creation of humanity], the formation of man and the formation of woman, a formation of seven [months] and a formation of nine [months].6According to the Midrash, some babies are born after a gestation of seven months, others after nine months. A fetus that developed in the womb for eight months was considered unviable. Rav Huna said: If it was formed according to the seven [month process], and then born during the eighth or ninth [month], it can live. But if it was formed according to the nine [month process] and born during the eighth, it will not live, all the more so [if it is born] during the seventh. They asked before Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta7This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta8It means seven. Seven thus indicates life.; eta9The name of the eighth Greek letter, also meaning “dying.” – okto.10It means eight. Eight thus indicates death.
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation from the lower realms and a formation from the upper realms. Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak and the Rabbis in the name of Rabbi Eliezer: He created in him four creations from the upper realms and four from the lower realms. He [man] eats and drinks like an animal, procreates like an animal, defecates like an animal, and dies like an animal.11These are all characteristics associated with creatures of the lower realm (earth). From the upper realms: He stands upright, speaks, understands, and sees like ministering angels. But does an animal not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision. Rabbi Tafduyei said in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [that have been created up to now] procreate, but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tafduyei said in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] these [the supernal] and those [the earthly]. If he sins, he will die; if he does not, he will live.’
“Formed" [Vayitzer] – [alluding to man’s] two inclinations [yetzarim], the good inclination and the evil inclination. Were an animal to have two inclinations, when it would see a person with a knife in his hand ready to slaughter it, it would die of fright. But does man not have two inclinations [and nevertheless does not die of fright]? Rabbi Ḥanina bar Ida said: “He forms [yotzer] the spirit of man within him” (Zechariah 12:1) – this teaches that a person’s soul is bound up [tzerura] within him.12And that is why man, despite possessing two inclinations, does not easily die. Were it not so, whenever he would experience anguish, he would shed it [his soul] and cast it off from himself.
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation for [his life in] this world and a formation for [his life in] the World to Come.13When the dead bodies of the righteous will again take form at the resurrection. Beit Shammai and Beit Hillel, Beit Shammai say: The formation that takes place in this world and the formation that takes place in the World to Come are not the same. In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, but in the future, it will begin with sinews and bones and finish with skin and flesh, as that is what it says regarding the corpses of Ezekiel: “I saw, and behold, there were sinews upon them,14Upon the bones. and flesh grew, [and skin covered them]” (Ezekiel 37:8). Rabbi Yonatan said: We cannot learn anything from Ezekiel’s corpses.15Because they already had bones. In the future resurrection, there will be no bones. To what were Ezekiel’s corpses comparable? To one who enters a bathhouse; what he takes off first [when undressing] he puts on last [when dressing]. Beit Hillel say: Just as his formation takes place in this world so will his formation take place in the World to Come. In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, so, too, in the future, it will begins with skin and flesh and finish with sinews and bones, as Job says: “Do You not pour me [tatikheni] like milk [and curdle me like cheese, clothe me with skin and flesh and cover me with bones and sinews]?” (Job 10:10–11) – hitakhtani [in past tense]16Which would have referred to his formation in the womb. is not written here, but rather tatikheni [in future tense].17Referring to the resurrection in the future. “And curdle me [takpieni] like cheese” (Job 10:10) – hikpetani [in past tense]is not written here, but rather, takpieni, [in future tense]. “You clothe me [talbisheni] with skin and flesh” – hilbashtani [in past tense] is not written here, but rather, talbisheni, [in future tense]. “And cover me [tesokhekheni] with bones and sinews” (Job 10:11) – sokhakhtani [in past tense] is not written here, but rather, tesokhekheni [in future tense]. This is analogous to a bowl filled with milk. Before putting the rennet in it the milk is loose; after putting in the rennet, the milk congeals and sets. That is what Job said: “Do You not pour me like milk [and curdle me like cheese]…skin and flesh…You granted me life and kindness, and Your command preserved my spirit” (Job 10:12).
“[The Lord God formed] the man [ha’adam]” – due to the merit of Abraham.18“The man,” with the definite article, seems to be alluding to a particular man. The Midrash expounds that it is an allusion to Abraham, as it goes on to show. Rabbi Levi said: “The greatest man [ha’adam] among the giants” (Joshua 14:15) – this is Abraham.19Who was a giant in the spiritual sense. Why does it call him great? It is because he was worthy of being created before Adam. However, the Holy One blessed be He said: ‘Perhaps he will bring ruin [to the world] and there will be no one to come along to remedy [the damage] that he had wrought. Rather, I will create Adam first, as if he brings ruin [to the world], Abraham will come along and remedy what he had wrought.’ Rabbi Abba bar Kahana said: The way of the world is that if a person has a sturdy beam, where does he place it? Is it not in the middle of the Great Hall, so that it can support the [weaker] beams that are in front of it and the beams that are behind it? So, too, why did the Holy One blessed be He create Abraham in the middle of the generations? So that he would support the [unworthy] generations that are before him and the generations that are after him. Rabbi Levi said: One might introduce a virtuous woman into a house with a corrupted woman,20If one has a corrupted wife, he might take a second wife who is more virtuous, hoping that the new wife will influence the first one for the better. but one would not introduce a corrupt woman into a house with a virtuous woman.21In this case the second wife would be a negative influence on the first one. This explains why Abraham came into the world after Adam.
“[The Lord God formed the man] of dirt [afar]” – [read the word] ofer,22Literally, a young gazelle. meaning a young man, as he was created in his full form.23Adam was not created as a baby, but as a full-grown young man. Rabbi Elazar bar Rabbi Shimon said: Eve, too, was created in her full form. Rabbi Yoḥanan said: Adam and Eve were created [with the bodies of people who were] approximately twenty years old. Rabbi Huna said: [“Dirt [afar] from the ground [adama]”].24Both afar and adama refer to earth, so what is the significance of using both terms?Afar is a masculine word, adama is a feminine word. A potter brings masculine dirt and feminine ground25He mixes coarse clay with fine clay in order to construct the best pottery. so that the vessels he makes will be strong.26Adam was created from two different kinds of earth to make him more robust. There was an incident involving an individual from Tzippori whose son died. [Some say the mourner himself was a heretic, and] others say that a heretic was sitting before him [to console him]. Rabbi Yosei bar Ḥalafta went up to visit him. He [the heretic] saw that he [Rabbi Yosei] was sitting there and smiling. He said to him: ‘Why are you smiling?’ He said to him: ‘We have faith in the Lord of heaven that you will behold his face [once again] in the World to Come.’ He said to him: ‘Is this man’s grief not enough for him, that you come and aggrieve him further?27With such nonsense. Are there earthenware vessels that can be repaired? Is it not written: “Shatter them like a potter’s vessel”?’ (Psalms 2:9) he asked in bewilderment.28So, too, a dead body cannot be restored to life, as the verse compares man to earthenware. He said to him: ‘An earthenware vessel is formed with water, and is firmed by fire. A glass vessel, [in contrast,] is formed with fire and is firmed with fire. Yet this one [glassware], when broken, can be repaired, while that one [earthenware], when broken, cannot be repaired? This is astonishing.’ He [the heretic] said to him: ‘It is because it [glass ware] is made by blowing.’ He said to him: ‘Let your ears hear what your own mouth is saying. If this one [glassware], that is made with the breath of mortal man, can be repaired, [that which is made] with the breath of the Holy One blessed be He, all the more so.’ Rabbi Yitzḥak said:29Regarding the aforementioned verse, which compares man to earthenware. “Shatter them like an earthenware vessel” is not written here, but rather, “Shatter them like a potter’s vessel” (Psalm 2:9) – a potter’s vessel [refers to one] that has not yet been fired, and can be repaired.30So, too, man will be resurrected after death.
“From the ground [adama]” – Rabbi Berekhya and Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: From the place of his atonement he was created, just as it says: “You shall make for Me an altar of earth [adama]” (Exodus 20:21). The Holy One blessed be He said: ‘I will create him from the place of his atonement; then there is hope that perhaps he will endure.’ “And breathed into his nostrils” – this teaches that He stood up his [Adam’s] lifeless mass from the earth to the heavens and [there] injected a soul into it. In this world, it [the spirit] is [injected into man] by blowing, and that is why he dies; but in the future, it [the spirit] will be [injected] by [direct] placement,31And will therefore be immortal. as it is stated: “I will place My spirit in you and you will live” (Ezekiel 37:14).
It [man’s soul] is called by five names: nefesh (Genesis 2:7), ruaḥ (Ezekiel 37:14), neshama (Genesis 2:7), yeḥida (Psalms 22:21), ḥaya (Psalms 143:3). Nefesh – this refers to blood, as it is stated: “For blood is the soul [nefesh]” (Deuteronomy 12:23). Ruaḥ – because it ascends and descends, as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward?” (Ecclesiastes 3:21).32Ruaḥ also means wind, which ascends and descends.Neshama – this refers to man’s intellect, as people say: Intellect is good. Ḥaya – because all of one’s limbs may die, but it [the soul] remains alive [ḥaya] in the body.33A person can lose the use of his limbs, but he cannot live without a soul.Yeḥida – because all of one’s limbs are in pairs, but it [the soul] is solitary [yeḥida] in the body. This is what is written: “If He directs His attention to him, his spirit [ruḥo] and his soul [nishmato] He will gather to him” (Job 34:14). Rabbi Yehoshua bar Neḥemya and the Rabbis, Rabbi Yehoshua bar Neḥemya said: If God would direct his attention to this person, his spirit would already be in His hand.34If God would so desire, a person would die in his sleep. “And his soul He will gather to him” – [if He would gather the soul into one single place] in his body, the entire man would die. Rather, when a person sleeps, the soulwarms the [entire] body so that it does not get too cold and die. The Rabbis say: If God would direct his attention to this person, and his spirit[ruaḥ]would already be in His hand, “and his soul He will gather to Him” on High,35According to this interpretation, unlike the previous one, “to Him” refers to God. the entire man would die.36If God would take both man’s spirit [ruaḥ] and his soul [neshama] away during sleep, he would die. When a person is sleeping, however, the soul [neshama] [is left within him, and it] warms the body so it will not get too cold and die. That is what is written: “The spirit [neshama] of man is the lamp of the Lord” (Proverbs 20:27). Rabbi Bisni, Rabbi Aḥa, and Rabbi Yoḥanan say in the name of Rabbi Meir: The neshama fills the entire body, and when a person sleeps, it ascends upward and draws life for him from above. Rabbi Levi said in the name of Rabbi Ḥanina: For each and every breath that a person takes, he must laud the Creator. What is the source? “Let every soul [neshama] praise God” (Psalms 150:6) – [read instead:] Let every breath [neshima] praise God.
“Man became a living [ḥaya] soul” – Rabbi Yehuda said: This teaches that He made him a tail like a beast [ḥaya], but then removed it from him for the sake of his dignity. Rav Huna said: He made him like an indentured servant to himself, so that if he does not toil he does not eat.37In that sense he is like a domesticated animal [ḥaya]. This is the like opinion of Rabbi Ḥanina, who said: “The Lord delivered me into the hands [biydei] of one against whom I cannot stand (Lamentations 1:14) – one toils at night and during the day,38For his livelihood. but never attains [enough].39The word biydei is read beyadi, into my own hands. I am a slave to my own needs. Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls neshama nefesh,40“He breathed into his nostrils the breath [nishmat] of life, and man became a living soul [nefesh]” (Genesis 2:7). and elsewhere it calls neshama ruaḥ.41“Everyone in whose nostrils was the breath [nishmat]of the spirit [ruaḥ] of life (Genesis 7:22). From where is it derived that we should apply what is stated here there, and what is stated there here?42That is, all of these terms are referring to a single soul, and man does not have multiple souls. The verse states: Ḥayim ḥayim43The word ḥayim appears in both verses.as a verbal analogy.
וַיִּיצֶר ה' אֱלֹהִים (בראשית ב, ז), כְּתִיב (משלי כט, ד): מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וגו', מֶלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּמִשְׁפָּט יַעֲמִיד אָרֶץ, שֶׁבָּרָא אֶת הָעוֹלָם בַּדִּין, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים. (משלי כט, ד): וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, זֶה אָדָם הָרִאשׁוֹן שֶׁהָיָה גְּמַר חַלָּתוֹ שֶׁל עוֹלָם, וְנִקְרֵאת חַלָּה תְּרוּמָה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵכֶם וגו', אָמַר רַבִּי יוֹסֵי בֶּן קְצַרְתָּה, כָּאִשָּׁה הַזֹּאת שֶׁהִיא מְשַׁקְשֶׁקֶת עִסָּתָהּ בַּמַּיִם וְהַגְבָּהַת חַלָּתָה מִבֵּנְתַיִם, כָּךְ בַּתְּחִלָּה וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו', וְאַחַר כָּךְ וַיִּיצֶר ה' אֱלֹהִים וגו'.
“The Lord God formed the man of dirt from the ground and He breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7).
“The Lord God formed” – it is written: “A king will uphold the land with justice [but a man of terumot destroys it]” (Proverbs 29:4). “A king” – this is the King of kings, the Holy One blessed be He. “Will uphold the land with justice” – as He created the world with [the attribute of] justice, as it is stated: “In the beginning, God [Elohim] created” (Genesis 1:1).1Throughout the creation narrative, God is referred to as Elohim, indicating his attribute of strict justice. “But a man of terumot destroys it” – this is Adam the first man, who was the ḥalla of the completion of the world.2Ḥalla is separated after the completion of the dough, and is endowed with sanctity, given to a priest to eat. Adam was intended to be the sacred finale to the creation of the world. Ḥalla is called teruma,3Teruma refers to a portion of something set aside as sacred. as it is stated: “The first of your kneading basket [you shall separate as a loaf, as teruma]” (Numbers 15:20). Rabbi Yosei ben Ketzarta said: It is like a woman who mixes her dough with water and [then] separates its ḥalla from its midst; so, too, first “a mist would rise from the earth”4Forming a dough-like mixture with the earth. (Genesis 2:6), and then, “The Lord God formed [man]…”
וַיִּיצֶר שְׁנֵי יְצִירוֹת, יְצִירָה לְאָדָם וִיצִירָה לְחַוָּה. יְצִירָה לְשִׁבְעָה, וִיצִירָה לְתִשְׁעָה. רַב הוּנָא אָמַר נוֹצָר לְשִׁבְעָה וְנוֹלַד לִשְׁמוֹנָה אוֹ לְתִשְׁעָה, חַי. נוֹצָר לְתִשְׁעָה וְנוֹלַד לִשְׁמוֹנָה, אֵינוֹ חַי. קַל וָחֹמֶר לְשִׁבְעָה. בָּעוֹן קַמֵּיהּ דְּרַבִּי אַבָּהוּ, מִנַּיִן שֶׁהַנּוֹצָר לְשִׁבְעָה חַי, אֲמַר לְהוֹן מִדִּידְכוֹן אֲנָא מַמְטֵי לְכוֹן, זיט"א אפט"א, איט"א אוכט"א.
“Formed" [Vayitzer]5Vayitzer is written with the letter yod appearing twice, although in verse 19, regarding the creation of the animals, the same word is spelled with just one yod. – there were two acts of formation [involved in the creation of humanity], the formation of man and the formation of woman, a formation of seven [months] and a formation of nine [months].6According to the Midrash, some babies are born after a gestation of seven months, others after nine months. A fetus that developed in the womb for eight months was considered unviable. Rav Huna said: If it was formed according to the seven [month process], and then born during the eighth or ninth [month], it can live. But if it was formed according to the nine [month process] and born during the eighth, it will not live, all the more so [if it is born] during the seventh.
They asked before Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta7This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta8It means seven. Seven thus indicates life.; eta9The name of the eighth Greek letter, also meaning “dying.” – okto.10It means eight. Eight thus indicates death.
וַיִּיצֶר שְׁתֵּי יְצִירוֹת, יְצִירָה מִן הַתַּחְתּוֹנִים וִיצִירָה מִן הָעֶלְיוֹנִים. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבָּנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר, בָּרָא בוֹ ד' בְּרִיּוֹת מִלְמַעְלָן וְד' מִלְמַטָּן, אוֹכֵל וְשׁוֹתֶה כִּבְהֵמָה, פָּרָה וְרָבָה כִּבְהֵמָה, מַטִּיל גְּלָלִים כִּבְהֵמָה, וּמֵת כִּבְהֵמָה. מִלְּמַעְלָה, עוֹמֵד כְּמַלְאֲכֵי הַשָּׁרֵת, מְדַבֵּר, וּמֵבִין, וְרוֹאֶה, כְּמַלְאֲכֵי הַשָּׁרֵת. וּבְהֵמָה אֵינָהּ רוֹאָה, אֶתְמְהָא. אֶלָּא זֶה מְצַדֵּד. רַבִּי תַּפְדוּיֵי אָמַר בְּשֵׁם רַבִּי אַחָא, הָעֶלְיוֹנִים נִבְרְאוּ בְּצֶלֶם וּבִדְמוּת, וְאֵינָן פָּרִין וְרָבִין. וְהַתַּחְתּוֹנִים, פָּרִין וְרָבִין וְלֹא נִבְרְאוּ בְּצֶלֶם וּדְמוּת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּצֶלֶם וּבִדְמוּת מִן הָעֶלְיוֹנִים, פָּרָה וְרָבָה מִן הַתַּחְתּוֹנִים. אָמַר רַבִּי תַּפְדוּיֵי בְּשֵׁם רַבִּי אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים, הוּא חַי וְאֵינוֹ מֵת, מִן הַתַּחְתּוֹנִים, הוּא מֵת וְאֵינוֹ חַי, אֶלָּא הֲרֵינִי בּוֹרְאוֹ מֵאֵלּוּ וּמֵאֵלּוּ, וְאִם יֶחֱטָא יָמוּת, וְאִם לָאו יִחְיֶה.
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation from the lower realms and a formation from the upper realms. Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina bar Yitzḥak and the Rabbis in the name of Rabbi Eliezer: He created in him four creations from the upper realms and four from the lower realms. He [man] eats and drinks like an animal, procreates like an animal, defecates like an animal, and dies like an animal.11These are all characteristics associated with creatures of the lower realm (earth). From the upper realms: He stands upright, speaks, understands, and sees like ministering angels. But does an animal not [also] see? This is bewildering. The difference is that this one [a human] has peripheral vision.
Rabbi Tafduyei said in the name of Rabbi Aḥa: The supernal beings were created in the [divine] image and likeness, but do not procreate, while the earthly beings [that have been created up to now] procreate, but were not created in the [divine] image and likeness. The Holy One blessed be He said: ‘I will create him [Adam] in the [divine] image and likeness, [a trait] from the supernal realm, but he will procreate, [a trait] from the earthly realm.’ Rabbi Tafduyei said in the name of Rabbi Aḥa: The Holy One blessed be He said: ‘If I create him from the supernal realm, he will live and never die; if from the earthly realm, he will die and will not live. Rather, I will create him from [both] these [the supernal] and those [the earthly]. If he sins, he will die; if he does not, he will live.’
וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ.
“Formed" [Vayitzer] – [alluding to man’s] two inclinations [yetzarim], the good inclination and the evil inclination. Were an animal to have two inclinations, when it would see a person with a knife in his hand ready to slaughter it, it would die of fright. But does man not have two inclinations [and nevertheless does not die of fright]? Rabbi Ḥanina bar Ida said: “He forms [yotzer] the spirit of man within him” (Zechariah 12:1) – this teaches that a person’s soul is bound up [tzerura] within him.12And that is why man, despite possessing two inclinations, does not easily die. Were it not so, whenever he would experience anguish, he would shed it [his soul] and cast it off from himself.
וַיִּיצֶר ב' יְצִירוֹת, יְצִירָה בָּעוֹלָם הַזֶּה, וִיצִירָה לָעוֹלָם הַבָּא. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וּבַעֲצָמוֹת וְגוֹמֵר בְּעוֹר וּבְבָשָׂר, שֶׁכָּךְ הוּא אוֹמֵר בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): רָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה. אָמַר רַבִּי יוֹנָתָן אֵין לְמֵדִין מִמֵּתֵי יְחֶזְקֵאל. וּלְמָה הָיוּ מֵתֵי יְחֶזְקֵאל דּוֹמִים, לְזֶה שֶׁהוּא נִכְנָס לְמֶרְחָץ מַה שֶּׁהוּא פּוֹשֵׁט רִאשׁוֹן הוּא לוֹבֵשׁ אַחֲרוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶה, כָּךְ יְצִירָתוֹ בָּעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, כָּךְ אַף לֶעָתִיד לָבוֹא מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי. הִתַּכְתַּנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּתִּיכֵנִי. וְכַגְּבִנָּה הִקְפֵּאתַנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּקְפִּיאֵנִי. (איוב י, יא): עוֹר וּבָשָׂר הִלְבַּשְׁתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תַּלְבִּישֵׁנִי. וּבַעֲצָמוֹת וְגִידִים סוֹכַכְתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תְּשׂכְכֵנִי, לִקְעָרָה שֶׁהִיא מְלֵאָה חָלָב עַד שֶׁלֹא נָתַן מְסוֹ בְּתוֹכוֹ, הֶחָלָב רוֹפֵף, מִשֶּׁנָּתַן לְתוֹכָהּ מְסוֹ, הֲרֵי הֶחָלָב קָפוּי וְעוֹמֵד, הוּא שֶׁאִיּוֹב אָמַר: הֲלֹא כֶחָלָב תַּתִּיכֵנִי וגו' עוֹר וּבָשָׂר וגו' (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי.
“Formed” [Vayitzer] – there were two acts of formation [involved in the creation of man], a formation for [his life in] this world and a formation for [his life in] the World to Come.13When the dead bodies of the righteous will again take form at the resurrection. Beit Shammai and Beit Hillel, Beit Shammai say: The formation that takes place in this world and the formation that takes place in the World to Come are not the same. In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, but in the future, it will begin with sinews and bones and finish with skin and flesh, as that is what it says regarding the corpses of Ezekiel: “I saw, and behold, there were sinews upon them,14Upon the bones. and flesh grew, [and skin covered them]” (Ezekiel 37:8). Rabbi Yonatan said: We cannot learn anything from Ezekiel’s corpses.15Because they already had bones. In the future resurrection, there will be no bones. To what were Ezekiel’s corpses comparable? To one who enters a bathhouse; what he takes off first [when undressing] he puts on last [when dressing].
Beit Hillel say: Just as his formation takes place in this world so will his formation take place in the World to Come. In this world, it [man’s formation in the womb] begins with skin and flesh and finishes with sinews and bones, so, too, in the future, it will begins with skin and flesh and finish with sinews and bones, as Job says: “Do You not pour me [tatikheni] like milk [and curdle me like cheese, clothe me with skin and flesh and cover me with bones and sinews]?” (Job 10:10–11) – hitakhtani [in past tense]16Which would have referred to his formation in the womb. is not written here, but rather tatikheni [in future tense].17Referring to the resurrection in the future. “And curdle me [takpieni] like cheese” (Job 10:10) – hikpetani [in past tense] is not written here, but rather, takpieni, [in future tense]. “You clothe me [talbisheni] with skin and flesh” – hilbashtani [in past tense] is not written here, but rather, talbisheni, [in future tense]. “And cover me [tesokhekheni] with bones and sinews” (Job 10:11) – sokhakhtani [in past tense] is not written here, but rather, tesokhekheni [in future tense]. This is analogous to a bowl filled with milk. Before putting the rennet in it the milk is loose; after putting in the rennet, the milk congeals and sets. That is what Job said: “Do You not pour me like milk [and curdle me like cheese]…skin and flesh…You granted me life and kindness, and Your command preserved my spirit” (Job 10:12).
אֶת הָאָדָם (בראשית ב, ז), בִּזְכוּתוֹ שֶׁל אַבְרָהָם, אָמַר רַבִּי לֵוִי (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, זֶה אַבְרָהָם. לָמָּה קוֹרֵא אוֹתוֹ גָּדוֹל, שֶׁהָיָה רָאוּי לְהִבָּרְאוֹת קֹדֶם לְאָדָם הָרִאשׁוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁמָּא יְקַלְקֵל וְאֵין מִי שֶׁיָּבוֹא לְתַקֵּן תַּחְתָּיו, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אֶת הָאָדָם תְּחִלָּה, שֶׁאִם יְקַלְקֵל יָבוֹא אַבְרָהָם וִיתַקֵּן תַּחְתָּיו. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ קוֹרָה שׁוֹפַעַת, הֵיכָן הוּא נוֹתְנָהּ לֹא בְּאֶמְצַע טְרַקְלִין כְּדֵי שֶׁתִּסְבֹּל קוֹרוֹת שֶׁלְּפָנֶיהָ וְקוֹרוֹת שֶׁלְּאַחֲרֶיהָ, כָּךְ לָמָּה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם בְּאֶמְצַע הַדּוֹרוֹת, כְּדֵי שֶׁיִּסְבֹּל דּוֹרוֹת שֶׁלְּפָנָיו וְהַדּוֹרוֹת שֶׁלְּאַחֲרָיו. אָמַר רַבִּי לֵוִי מַכְנִיסִין אֶת הַמְתֻקֶּנֶת לְבַיִת שֶׁל מְקֻלְקֶלֶת, וְאֵין מַכְנִיסִין אֶת הַמְקֻלְקֶלֶת לְבֵיתָהּ שֶׁל מְתֻקֶּנֶת.
“[The Lord God formed] the man [ha’adam]” – due to the merit of Abraham.18“The man,” with the definite article, seems to be alluding to a particular man. The Midrash expounds that it is an allusion to Abraham, as it goes on to show. Rabbi Levi said: “The greatest man [ha’adam] among the giants” (Joshua 14:15) – this is Abraham.19Who was a giant in the spiritual sense. Why does it call him great? It is because he was worthy of being created before Adam. However, the Holy One blessed be He said: ‘Perhaps he will bring ruin [to the world] and there will be no one to come along to remedy [the damage] that he had wrought. Rather, I will create Adam first, as if he brings ruin [to the world], Abraham will come along and remedy what he had wrought.’
Rabbi Abba bar Kahana said: The way of the world is that if a person has a sturdy beam, where does he place it? Is it not in the middle of the Great Hall, so that it can support the [weaker] beams that are in front of it and the beams that are behind it? So, too, why did the Holy One blessed be He create Abraham in the middle of the generations? So that he would support the [unworthy] generations that are before him and the generations that are after him. Rabbi Levi said: One might introduce a virtuous woman into a house with a corrupted woman,20If one has a corrupted wife, he might take a second wife who is more virtuous, hoping that the new wife will influence the first one for the better. but one would not introduce a corrupt woman into a house with a virtuous woman.21In this case the second wife would be a negative influence on the first one. This explains why Abraham came into the world after Adam.
עָפָר, רַבִּי יְהוּדָה בַּר סִימוֹן אוֹמֵר, עוֹפֶר עוֹלָם עַל מְלֵיאָתוֹ נִבְרָא. אָמַר רַבִּי אֶלְעָזָר בַּר שִׁמְעוֹן אַף חַוָּה עַל מְלֵיאָתָהּ נִבְרֵאת. אָמַר רַבִּי יוֹחָנָן אָדָם וְחַוָּה כִּבְנֵי עֶשְׂרִים שָׁנָה נִבְרְאוּ. רַבִּי הוּנָא אָמַר עָפָר זָכָר, אֲדָמָה נְקֵבָה, הַיּוֹצֵר הַזֶּה מֵבִיא עָפָר זָכָר, וַאֲדָמָה נְקֵבָה, כְּדֵי שֶׁיִּהְיוּ כֵּלָיו בְּרִיאִין. מַעֲשֶׂה בְּאֶחָד בְּצִפּוֹרִי שֶׁמֵּת בְּנוֹ, אִית דְּאָמְרֵי מִינָאִי הֲוָה יָתִיב גַּבֵּיהּ, סְלֵק רַבִּי יוֹסֵי בַּר חֲלַפְתָּא לְמֶחֱמֵי לֵיהּ אַנְפִּין, חַמְתֵיהּ יָתֵיב וְשָׂחֵיק, אֲמַר לֵיהּ לָמָּה אַתָּה שָׂחֵיק, אֲמַר לֵיהּ אֲנַן רְחִיצָן בְּמָרֵי שְׁמַיָא, דְּאִתְחַמֵי לְאַפּוּיֵי לְעָלְמָא דְאָתֵי. אֲמַר לֵיהּ לָא מִסְתְּיֵיהּ לְהַהוּא גַבְרָא עָקְתֵיהּ אֶלָּא דַאֲתֵית מְעָקָא לֵיהּ, אִית חַסְפִּין מִתְדַּבְּקִין, לֹא כָּךְ כְּתִיב (תהלים ב, ט): כִּכְלִי יוֹצֵר תְּנַפְּצֵם, אֶתְמְהָא. אֲמַר לֵיהּ כְּלִי חֶרֶשׂ בְּרִיָּיתוֹ מִן הַמַּיִם וְהֶכְשֵׁרוֹ בָּאוּר, כְּלִי זְכוּכִית בְּרִיָּיתוֹ מִן הָאוּר וְהֶכְשֵׁרוֹ בָּאוּר. זֶה נִשְׁבַּר וְיֵשׁ לוֹ תַּקָּנָה, וְזֶה נִשְׁבַּר וְאֵין לוֹ תַּקָּנָה, אֶתְמְהָא. אֲמַר לֵיהּ עַל יְדֵי שֶׁהוּא עָשׂוּי בִּנְפִיחָה. אָמַר לוֹ יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר, מָה אִם זֶה שֶׁעָשׂוּי בִּנְפִיחָתוֹ שֶׁל בָּשָׂר וָדָם יֵשׁ לוֹ תַּקָּנָה, בִּנְפִיחָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי יִצְחָק כִּכְלִי חֶרֶס תְּנַפְּצֵם אֵין כְּתִיב כָּאן, אֶלָּא כִּכְלִי יוֹצֵר תְּנַפְּצֵם, כְּלִי יוֹצֵר שֶׁלֹא הוּסְקוּ יְכוֹלִין הֵן לַחֲזֹר.
“[The Lord God formed the man] of dirt [afar]” – [read the word] ofer,22Literally, a young gazelle. meaning a young man, as he was created in his full form.23Adam was not created as a baby, but as a full-grown young man. Rabbi Elazar bar Rabbi Shimon said: Eve, too, was created in her full form. Rabbi Yoḥanan said: Adam and Eve were created [with the bodies of people who were] approximately twenty years old.
Rabbi Huna said: [“Dirt [afar] from the ground [adama]”].24Both afar and adama refer to earth, so what is the significance of using both terms? Afar is a masculine word, adama is a feminine word. A potter brings masculine dirt and feminine ground25He mixes coarse clay with fine clay in order to construct the best pottery. so that the vessels he makes will be strong.26Adam was created from two different kinds of earth to make him more robust.
There was an incident involving an individual from Tzippori whose son died. [Some say the mourner himself was a heretic, and] others say that a heretic was sitting before him [to console him]. Rabbi Yosei bar Ḥalafta went up to visit him. He [the heretic] saw that he [Rabbi Yosei] was sitting there and smiling. He said to him: ‘Why are you smiling?’ He said to him: ‘We have faith in the Lord of heaven that you will behold his face [once again] in the World to Come.’ He said to him: ‘Is this man’s grief not enough for him, that you come and aggrieve him further?27With such nonsense. Are there earthenware vessels that can be repaired? Is it not written: “Shatter them like a potter’s vessel”?’ (Psalms 2:9) he asked in bewilderment.28So, too, a dead body cannot be restored to life, as the verse compares man to earthenware. He said to him: ‘An earthenware vessel is formed with water, and is firmed by fire. A glass vessel, [in contrast,] is formed with fire and is firmed with fire. Yet this one [glassware], when broken, can be repaired, while that one [earthenware], when broken, cannot be repaired? This is astonishing.’ He [the heretic] said to him: ‘It is because it [glass ware] is made by blowing.’ He said to him: ‘Let your ears hear what your own mouth is saying. If this one [glassware], that is made with the breath of mortal man, can be repaired, [that which is made] with the breath of the Holy One blessed be He, all the more so.’
Rabbi Yitzḥak said:29Regarding the aforementioned verse, which compares man to earthenware. “Shatter them like an earthenware vessel” is not written here, but rather, “Shatter them like a potter’s vessel” (Psalm 2:9) – a potter’s vessel [refers to one] that has not yet been fired, and can be repaired.30So, too, man will be resurrected after death.
מִן הָאֲדָמָה (בראשית ב, ז), רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמְרוּ, מִמָּקוֹם כַּפָּרָתוֹ נִבְרָא, הֵיךְ מָה דְאַתְּ אָמַר (שמות כ, כז): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ מִמְּקוֹם כַּפָּרָתוֹ וְהַלְּוַאי יַעֲמֹד. וַיִּפַּח בְּאַפָּיו (בראשית ב, ז), מְלַמֵּד שֶׁהֶעֱמִידוֹ גֹּלֶם מִן הָאָרֶץ וְעַד הָרָקִיעַ, וְזָרַק בּוֹ אֶת הַנְּשָׁמָה, לְפִי שֶׁבָּעוֹלָם הַזֶּה בִּנְפִיחָה, לְפִיכָךְ מֵת, אֲבָל לֶעָתִיד בִּנְתִינָה, שֶׁנֶּאֱמַר (יחזקאל לז, יד): וְנָתַתִּי רוּחִי בָּכֶם וִחְיִיתֶם.
“From the ground [adama]” – Rabbi Berekhya and Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: From the place of his atonement he was created, just as it says: “You shall make for Me an altar of earth [adama]” (Exodus 20:21). The Holy One blessed be He said: ‘I will create him from the place of his atonement; then there is hope that perhaps he will endure.’
“And breathed into his nostrils” – this teaches that He stood up his [Adam’s] lifeless mass from the earth to the heavens and [there] injected a soul into it. In this world, it [the spirit] is [injected into man] by blowing, and that is why he dies; but in the future, it [the spirit] will be [injected] by [direct] placement,31And will therefore be immortal. as it is stated: “I will place My spirit in you and you will live” (Ezekiel 37:14).
חֲמִשָּׁה שֵׁמוֹת נִקְרְאוּ לָהּ: נֶפֶשׁ, רוּחַ, נְשָׁמָה, יְחִידָה, חַיָּה. נֶפֶשׁ, זֶה הַדָּם, שֶׁנֶּאֱמַר (דברים יב, כג): כִּי הַדָּם הוּא הַנֶּפֶשׁ. רוּחַ, שֶׁהִיא עוֹלָה וְיוֹרֶדֶת, שֶׁנֶּאֱמַר (קהלת ג, כא): מִי יוֹדֵעַ רוּחַ בְּנֵי אָדָם הָעוֹלָה הִיא לְמַעְלָה. נְשָׁמָה, זוֹ הָאוֹפִיָּא, דִּבְרִיָּתָא אָמְרִין הָאוֹפִיתָא טָבָא. חַיָּה, שֶׁכָּל הָאֵבָרִים מֵתִים וְהִיא חַיָּה בַּגּוּף. יְחִידָה, שֶׁכָּל הָאֵבָרִים מִשְׁנַיִם שְׁנַיִם, וְהִיא יְחִידָה בַּגּוּף. הֲדָא הוּא דִכְתִיב (איוב לד, יד): אִם יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אָמַר אִם יָשִׂים אֱלֹהִים לִבּוֹ עַל הָאָדָם הַזֶּה, רוּחוֹ כְּבָר הָיָה בְּיָדוֹ (שנאמר): וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף בְּגוּפוֹ כְּבָר יִגְוַע כָּל אָדָם, אֶלָּא בְּשָׁעָה שֶׁאָדָם יָשֵׁן, נְשָׁמָה מְחַמֶּמֶת אֶת הַגּוּף שֶׁלֹא יִצְטַנֵּן וְיָמוּת. רַבָּנָן אוֹמְרִים אִם יָשִׂים אֱלֹהִים לִבּוֹ לָאָדָם הַזֶּה רוּחוֹ כְּבָר הוּא בְּיָדוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף לְמַעְלָה כְּבָר יִגְוַע כָּל אָדָם יַחַד, אֶלָּא בְּשָׁעָה שֶׁאָדָם יָשֵׁן נְשָׁמָה מְחַמֶּמֶת הַגּוּף שֶׁלֹא יִצְטַנֵּן וְיָמוּת, הֲדָא הוּא דִכְתִיב (משלי כ, כז): נֵר ה' נִשְׁמַת אָדָם. רַבִּי בִּיסְנִי וְרַבִּי אַחָא וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי מֵאִיר אוֹמְרִים, הַנְּשָׁמָה הַזּוֹ מְמַלְּאָה אֶת כָּל הַגּוּף, וּבְשָׁעָה שֶׁאָדָם יָשֵׁן הִיא עוֹלָה וְשׁוֹאֶבֶת לוֹ חַיִּים מִלְּמַעְלָה. רַבִּי לֵוִי בְּשֵׁם רַבִּי חֲנִינָא אָמַר, עַל כָּל נְשִׁימָה וּנְשִׁימָה שֶׁאָדָם נוֹשֵׁם צָרִיךְ לְקַלֵּס לַבּוֹרֵא, מַה טַּעַם (תהלים קנ, ו): כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ, כָּל הַנְּשִׁימָה תְּהַלֵּל יָהּ.
It [man’s soul] is called by five names: nefesh (Genesis 2:7), ruaḥ (Ezekiel 37:14), neshama (Genesis 2:7), yeḥida (Psalms 22:21), ḥaya (Psalms 143:3). Nefesh – this refers to blood, as it is stated: “For blood is the soul [nefesh]” (Deuteronomy 12:23). Ruaḥ – because it ascends and descends, as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward?” (Ecclesiastes 3:21).32Ruaḥ also means wind, which ascends and descends. Neshama – this refers to man’s intellect, as people say: Intellect is good. Ḥaya – because all of one’s limbs may die, but it [the soul] remains alive [ḥaya] in the body.33A person can lose the use of his limbs, but he cannot live without a soul. Yeḥida – because all of one’s limbs are in pairs, but it [the soul] is solitary [yeḥida] in the body.
This is what is written: “If He directs His attention to him, his spirit [ruḥo] and his soul [nishmato] He will gather to him” (Job 34:14). Rabbi Yehoshua bar Neḥemya and the Rabbis, Rabbi Yehoshua bar Neḥemya said: If God would direct his attention to this person, his spirit would already be in His hand.34If God would so desire, a person would die in his sleep. “And his soul He will gather to him” – [if He would gather the soul into one single place] in his body, the entire man would die. Rather, when a person sleeps, the soul warms the [entire] body so that it does not get too cold and die. The Rabbis say: If God would direct his attention to this person, and his spirit [ruaḥ] would already be in His hand, “and his soul He will gather to Him” on High,35According to this interpretation, unlike the previous one, “to Him” refers to God. the entire man would die.36If God would take both man’s spirit [ruaḥ] and his soul [neshama] away during sleep, he would die. When a person is sleeping, however, the soul [neshama] [is left within him, and it] warms the body so it will not get too cold and die. That is what is written: “The spirit [neshama] of man is the lamp of the Lord” (Proverbs 20:27).
Rabbi Bisni, Rabbi Aḥa, and Rabbi Yoḥanan say in the name of Rabbi Meir: The neshama fills the entire body, and when a person sleeps, it ascends upward and draws life for him from above. Rabbi Levi said in the name of Rabbi Ḥanina: For each and every breath that a person takes, he must laud the Creator. What is the source? “Let every soul [neshama] praise God” (Psalms 150:6) – [read instead:] Let every breath [neshima] praise God.
וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָה (בראשית ב, ז), רַבִּי יְהוּדָה אָמַר מְלַמֵּד שֶׁעָשָׂה לוֹ עֹקֶץ כְּחַיָּה, וְחָזַר וּלְקָחוֹ מִמֶּנּוּ מִפְּנֵי כְּבוֹדוֹ. רַב הוּנָא אָמַר עֲשָׂאוֹ עֶבֶד מְכֻרָן בִּפְנֵי עַצְמוֹ, דְּאִי לָא לָעֵי לָא נָגֵיס. הוּא דַעְתֵּיהּ דְּרַבִּי חֲנִינָא דַּאֲמַר (איכה א, יד): נְתָנַנִי ה' בִּידֵי לֹא אוּכַל קוּם, לָעֵי בְּאוֹרָיְיתָא בְּלֵילָא וּבִימָמָא לָא מָטֵי. רַבִּי שְׁמוּאֵל חַתְנֵיהּ דְּרַבִּי חֲנִינָא חַבְרֵהוֹן דְּרַבָּנָן אָמַר, כָּאן הוּא עוֹשֶׂה נְשָׁמָה נֶפֶשׁ, וּלְהַלָּן הוּא עוֹשֶׂה נְשָׁמָה רוּחַ, מִנַּיִן לִתֵּן אֶת הָאָמוּר כָּאן לְהַלָּן, וְאֶת הָאָמוּר לְהַלָּן כָּאן, תַּלְמוּד לוֹמַר חַיִּים חַיִּים לִגְזֵרָה שָׁוָה.
“Man became a living [ḥaya] soul” – Rabbi Yehuda said: This teaches that He made him a tail like a beast [ḥaya], but then removed it from him for the sake of his dignity. Rav Huna said: He made him like an indentured servant to himself, so that if he does not toil he does not eat.37In that sense he is like a domesticated animal [ḥaya]. This is the like opinion of Rabbi Ḥanina, who said: “The Lord delivered me into the hands [biydei] of one against whom I cannot stand (Lamentations 1:14) – one toils at night and during the day,38For his livelihood. but never attains [enough].39The word biydei is read beyadi, into my own hands. I am a slave to my own needs.
Rabbi Shmuel, son in law of Rabbi Ḥanina, colleague of the Rabbis, said: Here it calls neshama nefesh,40“He breathed into his nostrils the breath [nishmat] of life, and man became a living soul [nefesh]” (Genesis 2:7). and elsewhere it calls neshama ruaḥ.41“Everyone in whose nostrils was the breath [nishmat] of the spirit [ruaḥ] of life (Genesis 7:22). From where is it derived that we should apply what is stated here there, and what is stated there here?42That is, all of these terms are referring to a single soul, and man does not have multiple souls. The verse states: Ḥayim ḥayim43The word ḥayim appears in both verses. as a verbal analogy.