What is the significance of the juxtaposition of the creation of Adam out of earth to the watering of the earth with the mist?
Yerushalmi Shabbos, 2:6: It can be compared to a woman mixing flour and water to make a dough. Likewise Hashem mixed the earth with the mist to form Adam ha?Rishon, who is therefore called ?the Chalah of the world?. 1 And it is because Chavah caused the death of Adam that the Chachamim charged her to fulfill the Mitzvah of Chalah. 2
And from the fact that the main objective of the watering was to create Adam, rendering him the lifeblood of the world, he is also called ?the blood of the world? - which explains why she was given the Mitzvah of Dam Nidah. Yerushalmi ibid. And by the same token, based on the Pasuk in MIshlei ?Ner Hashem Nishmas Adam?, Adam is called the ?light of the world, which is why Chavah was also given the Mitzvah of Hadlakas Ner shel Shabbos.
See Torah Temimah, note15, who elaborates.,
Why is there an extra 'Yud' in "Vayitzer"?
Rashi: The two 'Yudim? represent two creations, one in this world and one in Olam ha'Ba. 1 In Pasuk 2:19, when the Pasuk describes the formation of the animals, which are not destined to live in Olam ha'Ba, it writes "Vayitzer" with only one 'Yud?.
Targum Yonasan: The two ?Yudim? teach us that Hashem man with two YEitzarim. 2
B?rachos, 61a #1: It hints at the mantra ?Oy li mi?Yotzri? - if I listen to the Yeitzer ha?Ra; ?Oy li mi?Yitzri? - who will harass me continually if I listen to Hakadosh-Baruch-Hu.
B?rachos, 61a #2: It hints at the fact that Hashem created Adam with two forms - male and female 3 as the Pasuk writes in Tehilim, 139:5 ?Achor va?Kedem Tzartani?.
Yerushalmi Yevamos, 4:2: It refers to two creations - Some babies are born after seven months and some after nine.
Gur Aryeh: Why does our verse use two 'Yudim already now, if the later stage of man's creation had not yet taken place? Although the second creation of the World to Come has not been actualized, it already exists in potential. That is why it is hinted to with the smallest letter, ?Yud?.
The Ba'al ha'Turim elaborates - Whereas man has two Yetzarim - a Yeitzer Tov and a Yeitzer ha'Ra) - animals possess only a Yeitzer ha'Ra.
See Torah Temimah, note 22.
Why, by the formation of Adam, does the Pasuk mention that Hashem formed him, "Afar Min ha'Adamah;" whereas in 2:14, in connection with the formation of the animals, it omits the word "Afar"?
Rashi #1: Because Hashem deliberately formed Adam from earth that He gathered from all four directions, so that wherever he dies, the ground will accept him (or so that wherever he would tavel in his lifetime - anywhere in the world, he would always be able to acclimatize - Oznayim la?Torah).
Rashi #2: He formed him from earth that He took from the location of the Mizbe'ach (which is referred to as "Mizbach Adamah"), saying, "If only the Mizbe'ach will atone for him, enabling him to survive!" 1
Targum Yonasan: Hashem formed Adam with earth from the Beis Hamikdash and from all four directions, and with water that He took from all the seas, and He created him red, black and white.
Lev Eliyahu (in Bereishis, p. 32): "Afar" is the power of the Yeitzer ha'Ra, the body, which draws to its source - physical lusts and desires. The Yeitzer Tov is Nishmas Chayim - the Ru'ach Elokim, which pushes him to be like an angel.
See Torah Temimah, note 25.
What does "And He breathed into him a Soul of life" mean?
Ramban: The only creation by which the Torah writes Hashem's full Name (Hashem Elokim) is the Neshamah, an indication of its elevated status. Indeed, it was not formed from the elements from which the other living souls were formed (as the Ramban explained above (Ramban to 1:20); nor did it develop from the angels. It was from the breath of Hashem (Kevayachol), intelligence and understanding, 1 for one who breathes into the face of another, breathes from his own soul into him.
Seforno: Hashem breathed into him the soul of life; this made him ready to receive Tzelem Elokim. At this point, he remained equivalent to all the animals, until Hashem created him (Beri'ah) with Tzelem and Demus Elokim. Refer to 2:7:4:1**.
Hadar Zekenim: Man's Neshamah is from the higher beings, and his body is from the lower beings.
Chochmah u'Musar (Vol. 2, p. 305): Man's source - Hashem - must be found in the fruit - his actions. This is why there are Chachamim who want to understand the trajectories of the stars and constellations, like all matters are drawn after their source. The entire yearning of man must be Avodas Hashem.
What is the significance of the fact that Hashem created Adam?s body from the earth and his Neshamah, from the heaven?
Rashi: It was necessary to make Adam, who was created on the sixth day, a combination of the earth (his body) and of the Heaven (his soul). This is because on the first day, Hashem created Heaven and earth, on the second day, the sky (for the Heaven), on the third, the dry land (and the plants) appeared (for the earth), on the fourth, the luminaries (for the Heaven), while on the fifth day, the water sprouted fish and birds). Had Hashem created Adam only of the Heaven or only of the earth, it would have resulted in jealousy 1 among the creations.
What are the connotations of "Nefesh Chayah"?
Rashi: Although this term applies to animals, it refers specifically to Adam, because Hashem now endowed him with Da?as (intelligence) and the ability to speak. 1
Ramban (based on Targum Onkelos): Man comprises two separate souls. When Hashem initially created Adam, He created him a living creature like all the animals. The Nefesh Chayah that He now breathed into him (which we refer to as the Neshamah) 2 enabled him to speak (Rashi adds that it also imbued him with knowledge), rendering him an elevated species. 3 Consequently, when the Pasuk concludes, "and Adam became a 'Nefesh Chayah?, it means that Adam, who was created as a species of animal, now turned into a superior species - half earthly, half heavenly.
Targum Yonasan: He concurs with the basic explanation of Onkelos (the ability to speak), only he adds "and the Neshamah in the body of Adam enabled him to talk, to light up his eyes and his ears to hear. 4
Ta?anis, 22b: ?Neshamah she?Nasati b?cha Hechyehu?! It is a prohibition against harming oneself by fasting. 5
See Oznayim la?Torah, who elaborates, and who explains why the stress is on the Dibur and not on the Da?as.
One of the Names of the Soul of Man is 'Chayah,' which is perhaps being hinted here.
According to the Seforno quoted in 2:7:3:2, the current Pasuk is referring to the initial creation of Adam. It was only after He placed him in Gan Eden that He gave him the Neshamah.
Targum Yonasan appears similar to the explanation of the Rambam (in Shemonah Perakim) quoted by the Ramban, who maintains that man possesses one soul, which in turn, comprises three (a soul of growth, a soul of movement and a soul of wisdom).
See Torah Temimah, citing Ta?anis, 22b, and note 26.
Our verse implies that man is called "Adam" because he was formed from the earth (Adamah). But the animals were also created from the earth?
Maharal (Tif'eres Yisrael, beg. Ch.3): The name "Adam" is indicative of the essence of man. Just as earth is potential that must be actualized, so too must a man strive to actualize his potential. Animals, however, are created already actualized to their fullest. 1
I.e. animals are not expected to advance or strive towards any goal whatsoever. (Also see Rav Samson R. Hirsch to 1:26.) (CS)
QUESTIONS ON RASHI
Rashi writes: "Two creations; one for this world...." But the Gemara (Berachos 61a) derives from here, that man was initially created with two facets (refer to 1:27:3.2)?
Gur Aryeh: Rashi reasons that one may derive all dual aspects of man's creation from our Pasuk. Rashi cites the most significant one - that man will have a share in the World-to-Come.
Rashi writes: "Hashem gathered the earth [for man's creation] from all over the world, so that any place that man might die, [the earth] would accept [his body] for burial." But we find that even animals can be buried anywhere?
Gur Aryeh: The concept of Kevurah, burial, does not apply to an animal. Kevurah means hiding away for a later date. (Being covered represents potential, and what is revealed has been actualized.) Man's body is hidden away, to await his Revival for the World-to-Come.
Rashi writes: "Hashem gathered the earth [for man's creation] from the entirety of the world; from its four extremities." What does this symbolize?
Gur Aryeh: Any individual aspect of creation can be canceled out by another aspect (e.g. fire by water). Man was created alone, to show that he contains the totality of creation; nothing can cancel him out or destroy him (eternally). This is also why his earth was gathered from the entire world, because man is an inclusive whole. Upon man's demise, he does not disappear, but rather he returns in the earth to his state of potential, to await the future Revival.
Rashi writes: "From the earth - ... Alternatively, [Adam was created] from the place of the 'Altar of Earth' (i.e. from the site of the Mizbe'ach in the Beis ha'Mikdash)." According to this second interpretation, why does the earth always accept man for burial?
Gur Aryeh: Hashem created the entire world around the site of the Mizbe'ach, which is its central point and foundation. It is therefore as if Adam was created out of the earth of the entire world.
Rashi writes: "If only the Mizbe'ach would atone for man, so that he will endure." How does the Mizbe'ach itself provide atonement, even without any offering?
Gur Aryeh: The Mizbe'ach is at the exact center of civilization, without any deviation. Sin comes from tilting towards extremes. Because man was created from this site, even if he might sin, it will be easier for him to return to the balanced state in which he was created
Rashi writes: "'A living being' (Nefesh Chayah) - ... with knowledge, and speech." Onkelus also translates, "a speaking being." Why is does specifically the power of speech show the "Nefesh Chayah" of man?
Maharal #1 (Gevuros Hashem, beg. Ch. 28): The unique Tzurah of man is the connection of the intelligent Neshamah and physical Guf. That connection is the power of speech. Although animals have vocal capabilities, they cannot express speech, because they have no intelligent Neshamah.
Maharal #2 (Nesivos Olam, Nesiv ha'Lashon beg. Ch. 2): The verse states, "Adam became into a living being." Speech is not the essence of man. A baby is not created with this ability, rather he must acquire it.
