Prehistoric Man and Adam
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ShareDiscussion surrounding Prehistoric man and Adam in the sources. Based upon Gerald Schroeder's thesis and shiur that can be found on YU Torah.
(ו) וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃
(6) When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate. She also gave some to her husband, and he ate.
(ה) ותתן גם לאישה. שֶׁלֹּא תָמוּת הִיא וְיִחְיֶה הוּא, וְיִשָּׂא אַחֶרֶת:
(5) ותתן גם לאשה AND SHE GAVE ALSO TO HER HUSBAND so that she should not die and he remain alive to take another wife (Genesis Rabbah 19:5).
(א) בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
(1) When God began to create heaven and earth—
(כו) וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכׇל־הָאָ֔רֶץ וּבְכׇל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃
(26) And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”
(כז) וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃
(27) And God created man in His image, in the image of God He created him; male and female He created them.
(א) וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם נתייחד בעשיית האדם מאמר בעבור גודל מעלתו כי אין טבעו כטבע החיה והבהמה אשר ברא במאמר הקודם לו והפשט הנכון במלת "נַעֲשֶׂה" הוא מפני שכבר הראית לדעת (רמב"ן על בראשית א׳:א׳) כי האלהים בָּרָא יש מאין ביום הראשון לבדו ואחר כך מן היסודות ההם הנבראים יצר ועשה וכאשר נתן במים כח השרוץ לשרוץ נפש חיה והיה המאמר בהם "יִשְׁרְצוּ הַמַּיִם" (בראשית א׳:כ׳) והיה המאמר בבהמה "תּוֹצֵא הָאָרֶץ" (בראשית א׳:כ״ד) אמר באדם "נַעֲשֶׂה" כלומר אני והארץ הנזכרת נַעֲשֶׂה אָדָם שתוציא הארץ הגוף מיסודיה כאשר עשתה בבהמה ובחיה כדכתיב (בראשית ב׳:ז׳) וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה ויתן הוא יתברך הרוח מפי עליון כדכתיב (שם) וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים ואמר "בְּצַלְמֵנוּ כִּדְמוּתֵנוּ" כי ידמה לשניהם במתכונת גופו לארץ אשר לוקח ממנה וידמה ברוח לעליונים שאינה גוף ולא תמות ואמר בכתוב השני בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ (בראשית א׳:כ״ז) לספר הפלא אשר נפלא בו משאר הנבראים וזה פשט המקרא הזה מצאתיו לרבי יוסף הקמחי והוא הנראה מכל מה שחשבו בו ופירוש "צֶלֶם" כמו תאר וּצְלֵם אַנְפּוֹהִי אֶשְׁתַּנִּי (דניאל ג יט) וכן אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ (תהלים לט ז) בָּעִיר צַלְמָם תִּבְזֶה (([תהלים עג כ|שם עג כ]]) תאר מראיתו ו"דמות" הוא דמיון בצורה ובמעשה כי הקרובים בענין יקראו דומים זה לזה והנה האדם דומה לתחתונים ולעליונים בתאר והדר כדכתיב (תהלים ח ו) וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ והוא מגמת פניו בחכמה ובדעת וכשרון המעשה ובדמות ממש שידמה גופו לעפר ונפשו לעליונים: (ב) וְיִרְדּוּ בִדְגַת הַיָּם בעבור היותו זָכָר וּנְקֵבָה אמר "וְיִרְדּוּ" בִדְגַת הַיָּם לשון רבים ובבראשית רבה (בראשית רבה ז׳:ה׳) אמרו תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ אמר רבי אלעזר נֶפֶשׁ חַיָּה זו רוחו של אדם הראשון ולא יתכן שיאמר רבי אלעזר כי "תּוֹצֵא הָאָרֶץ" יתפרש בנפשו של אדם הראשון כלל אלא שיתכוין למה שהזכרתי לומר כי יצירת האדם ברוחו הוא הנפש אשר בדם נעשה מן הארץ כמאמר החיה והבהמה כי כל נפשות התנועה נעשו יחד ואחר כן ברא להם גופות עשה תחילה גופי הבהמה והחיה ואחר כך גוף האדם ונתן בו הנפש הזו ואחר כן נפח בו נשמה עליונית כי הנפש הנפרדת אשר בו היא שנתיחד בה מאמר אחר אל האלהים אשר נתנה כדכתיב (בראשית ב׳:ז׳) וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים ודרך האמת בפסוק הזה יודע למשכיל בפסוק השני ואפשר שנתכוין לו רבי אלעזר ודרש ב"תּוֹצֵא הָאָרֶץ" ארץ החיים שתוצא נפש חיה למינה לעולם עומדת וכן מה שאמר זָכָר וּנְקֵבָה בָּרָא אֹתָם (להלן א כז, להלן ה ב) כי היתה הבריאה מתחלה מזכר ונקבה ונשמתו כלולה בהם אבל היצירה היתה יצירה לאדם ובנין צלע לאשה כאשר יספר בסוף ולכן הזכיר כאן "בריאה" ובפרשה של מטה הזכיר "יצירה" והמשכיל יבין וטעם וְיִרְדּוּ שימשלו בחזקה בדגים ובעוף ובבהמה ובכל הרמש וה"בְּהֵמָה" תכלול החיה ואמר ובכל הארץ שימשלו בארץ עצמה לעקור ולנתוץ ולחפור ולחצוב נחשת וברזל ולשון "רדייה" ממשלת האדון בעבדו:
(1) AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command.
The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. Thus when He gave the waters the power of bringing forth a living soul, the command concerning them was Let the waters swarm. The command concerning cattle was Let the earth bring forth. But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, and is the most acceptable of all interpretations that have been advanced concerning it.
The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, meaning that the goal before him is wisdom, knowledge, and skill of deed. In real likeness his body thus compares to the earth while his soul is similar to the higher beings. (2) AND LET THEM HAVE DOMINION OVER THE FISH OF THE SEA. On account of his [man’s] being male and female, he said, And let ‘them’ have dominion over the fish of the sea, in the plural.
In Bereshith Rabbah, the Rabbis have said: “Let the earth bring forth a living soul after its kind. Said Rabbi Elazar: ‘A living soul — this has reference to the spirit of the first man.’” Now it is impossible that Rabbi Elazar should say that the expression, Let the earth bring forth, be explained as having reference to the soul of the first man at all. Instead, his intent is to say what I have mentioned, that the formation of man as regarding his spirit, namely, the soul which is in the blood, that was done from the earth, just as in the command of formation of the beasts and cattle. For the souls of all moving things were made at one time, and afterwards He created bodies for them. First He made the bodies of the cattle and the beasts, and then the body of man into whom He imparted this soul [which resides in the blood, and is akin to that of the cattle and beasts], and afterwards, He breathed into him a higher soul. For it is concerning this separate soul that a special command was devoted by G-d Who gave it, as it is written, And He breathed into his nostrils the breath of life.
The way of truth in this verse [as to why Scripture begins with “man” in the singular — let us make ‘man’ — and then uses the plural, let ‘them’ have dominion] will be known to him who understands the following verse [27, where the same change appears. It begins by stating, in the image of G-d He created ‘him,’ and then uses the plural: male and female He created ‘them’.]
It is possible that Rabbi Elazar meant to explain the expression Let the earth bring forth as meaning “the earth of eternal life,” that it bring forth a living soul after its kind that will exist forever. Similarly, [we explain that when Scripture] said, male and female He created them, it is because man’s creation at first was male and female, and His soul was included in both of them. However, in the formation, man was formed first, and then He built the woman from the rib of man, as Scripture tells later. Therefore Scripture mentioned here the term “creation,” and in the chapter below it mentioned “formation.” The person learned [in the mysteries of the Torah] will understand.
The meaning of let them have dominion is that they shall rule vigorously over the fish, the fowl, the cattle, and all creeping things — “the cattle” here includes the beast.
And He said, And over all the earth, to indicate that they are to rule over the earth itself, to uproot and to pull down, to dig and to hew out copper and iron. The term r’diyah — [’v’yirdu’ over the fish … and over all the earth] — applies to the rule of the master over his servant.
The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements. Thus when He gave the waters the power of bringing forth a living soul, the command concerning them was Let the waters swarm. The command concerning cattle was Let the earth bring forth. But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground, and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life. And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him, in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite, and is the most acceptable of all interpretations that have been advanced concerning it.
The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed; similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh; When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise, that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor, meaning that the goal before him is wisdom, knowledge, and skill of deed. In real likeness his body thus compares to the earth while his soul is similar to the higher beings. (2) AND LET THEM HAVE DOMINION OVER THE FISH OF THE SEA. On account of his [man’s] being male and female, he said, And let ‘them’ have dominion over the fish of the sea, in the plural.
In Bereshith Rabbah, the Rabbis have said: “Let the earth bring forth a living soul after its kind. Said Rabbi Elazar: ‘A living soul — this has reference to the spirit of the first man.’” Now it is impossible that Rabbi Elazar should say that the expression, Let the earth bring forth, be explained as having reference to the soul of the first man at all. Instead, his intent is to say what I have mentioned, that the formation of man as regarding his spirit, namely, the soul which is in the blood, that was done from the earth, just as in the command of formation of the beasts and cattle. For the souls of all moving things were made at one time, and afterwards He created bodies for them. First He made the bodies of the cattle and the beasts, and then the body of man into whom He imparted this soul [which resides in the blood, and is akin to that of the cattle and beasts], and afterwards, He breathed into him a higher soul. For it is concerning this separate soul that a special command was devoted by G-d Who gave it, as it is written, And He breathed into his nostrils the breath of life.
The way of truth in this verse [as to why Scripture begins with “man” in the singular — let us make ‘man’ — and then uses the plural, let ‘them’ have dominion] will be known to him who understands the following verse [27, where the same change appears. It begins by stating, in the image of G-d He created ‘him,’ and then uses the plural: male and female He created ‘them’.]
It is possible that Rabbi Elazar meant to explain the expression Let the earth bring forth as meaning “the earth of eternal life,” that it bring forth a living soul after its kind that will exist forever. Similarly, [we explain that when Scripture] said, male and female He created them, it is because man’s creation at first was male and female, and His soul was included in both of them. However, in the formation, man was formed first, and then He built the woman from the rib of man, as Scripture tells later. Therefore Scripture mentioned here the term “creation,” and in the chapter below it mentioned “formation.” The person learned [in the mysteries of the Torah] will understand.
The meaning of let them have dominion is that they shall rule vigorously over the fish, the fowl, the cattle, and all creeping things — “the cattle” here includes the beast.
And He said, And over all the earth, to indicate that they are to rule over the earth itself, to uproot and to pull down, to dig and to hew out copper and iron. The term r’diyah — [’v’yirdu’ over the fish … and over all the earth] — applies to the rule of the master over his servant.
(כב) וְצִלָּ֣ה גַם־הִ֗וא יָֽלְדָה֙ אֶת־תּ֣וּבַל קַ֔יִן לֹטֵ֕שׁ כׇּל־חֹרֵ֥שׁ נְחֹ֖שֶׁת וּבַרְזֶ֑ל וַֽאֲח֥וֹת תּֽוּבַל־קַ֖יִן נַֽעֲמָֽה׃
(22) As for Zillah, she bore Tubal-cain, who forged all implements of copper and iron. And the sister of Tubal-cain was Naamah.
רִבִּי לֵוִי בְשֵׁם רִבִּי נָזִּירָה שְׁלֹשִׁים וְשֵׁשׁ שָׁעוֹת שִׁימְּשָׁה אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָאת בַּיּוֹם הָרִאשׁוֹן. שְׁתֵּים עֶשְׂרֵה בְּעֶרֶב שַׁבָּת וּשְׁתֵּים עֶשְׂרֵה בְלֵילֵי שַׁבָּת וּשְׁתֵּים עֶשְׂרֵה בְּשַׁבָּת. וְהָיָה אָדָם הָרִאשׁוֹן מַבִּיט בּוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. כֵּיוָן שֶׁלֹּא פָּֽסְקָה הָאוֹרָה הִתְחִיל כָּל־הָעוֹלָם כּוּלּוֹ מְשׁוֹרֵר שֶׁנֶּאֱמַר תַּחַת כָּל־הַשָּׁמַיִם יִשְׁרֵהוּ. לְמִי שְׁאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. כֵּיוָן שֶׁיָּצָת שַׁבָּת הִתְחִיל מְשַׁמֵּשׁ הַחוֹשֶׁךְ וּבָא. וְנִתְייָרֵא אָדָם וְאָמַר אִלּוּ הוּא שֶׁכָּתוּב בּוֹ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְשׁוּפֶנּוּ עָקֵב. שֶׁמָּא בָא לְנַשְּׁכֵנִי וְאָמַר אַךְ חוֹשֶׁךְ יְשׁוּפֵנִי. אָמַר רִבִּי לֵוִי בְּאוֹתָהּ הַשָּׁעָה זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי רַעֲפִין וְהֶקִּישָׁן זֶה לָזֶה וְיָצָא מֵהֶן הָאוֹר. הֲדָא הוּא דִּכְתִיב וְלַילָה אוֹר בַּעֲדֵנִי. וּבֵירַךְ עָלֶיהָ בּוֹרֵא מְאוֹרֵי הָאֵשּׁ. שׁמוּאֵל אָמַר לְפִיכָךְ מְבָֽרְכִין עַל הָאֵשׁ בְּמוֹצָאֵי שַׁבָּתוֹת שְׁהִיא תְחִילַּת בְּרִייָתָהּ.
R. Levi in the name of Bar Nazira: Thirty-six hours did Man enjoy the light that was created on the First Day of Creation, twelve on Friday, twelve in the night of Sabbath, and twelve during the day of Sabbath; in this light Adam saw from one end of the world to the other. In this unending light, the entire Creation started singing God’s praise as it is said (Job 37:2), “All under the heavens sing to Him, His light is on the corners of the world.” When the Sabbath ended, darkness came. Adam was afraid that this was what was said (Gen. 3:15): “You will crush its head and it will crush your heel;” certainly it will crush me, so he said (Ps.139:11), “But the darkness will crush me.” R. Levi said: At this moment the Holy One, praised be He, let him find two flintstones that he knocked against each other and made fire; that is what is said (Ps. 139:11), “Now the night is light for me,” and he praised the Creator of the illuminating fire. Samuel says: Therefore we give praise for the [man-made] fire at the end of Sabbath because that was the time of its first production.
(ז) וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃
(7) the LORD God formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living being.
(ז) וּבְרָא יְיָ אֱלֹהִים יָת אָדָם עַפְרָא מִן אַדְמְתָא וּנְפַח בְּאַפּוֹהִי נִשְׁמְתָא דְחַיֵּי וַהֲוַת בְּאָדָם לְרוּחַ מְמַלְלָא:
(7) And the Lord God created man, dirt from the ground, and He blew into his nostrils a living soul, and it was for a speaking spirit in man.
(כז) וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃
(27) And God created man in His image, in the image of God He created him; male and female He created them.
(א) וַֽיְהִי֙ כִּֽי־הֵחֵ֣ל הָֽאָדָ֔ם לָרֹ֖ב עַל־פְּנֵ֣י הָֽאֲדָמָ֑ה וּבָנ֖וֹת יֻלְּד֥וּ לָהֶֽם׃
(1) When men began to increase on earth and daughters were born to them,
(ב) וַיִּרְא֤וּ בְנֵי־הָֽאֱלֹהִים֙ אֶת־בְּנ֣וֹת הָֽאָדָ֔ם כִּ֥י טֹבֹ֖ת הֵ֑נָּה וַיִּקְח֤וּ לָהֶם֙ נָשִׁ֔ים מִכֹּ֖ל אֲשֶׁ֥ר בָּחָֽרוּ׃
(2) the divine beings saw how beautiful the daughters of men were and took wives from among those that pleased them.—
(ג) וַיֹּ֣אמֶר יְהֹוָ֗ה לֹֽא־יָד֨וֹן רוּחִ֤י בָֽאָדָם֙ לְעֹלָ֔ם בְּשַׁגַּ֖ם ה֣וּא בָשָׂ֑ר וְהָי֣וּ יָמָ֔יו מֵאָ֥ה וְעֶשְׂרִ֖ים שָׁנָֽה׃
(3) The LORD said, “My breath shall not abide in man forever, since he too is flesh; let the days allowed him be one hundred and twenty years.”—
(ד) הַנְּפִלִ֞ים הָי֣וּ בָאָ֘רֶץ֮ בַּיָּמִ֣ים הָהֵם֒ וְגַ֣ם אַֽחֲרֵי־כֵ֗ן אֲשֶׁ֨ר יָבֹ֜אוּ בְּנֵ֤י הָֽאֱלֹהִים֙ אֶל־בְּנ֣וֹת הָֽאָדָ֔ם וְיָלְד֖וּ לָהֶ֑ם הֵ֧מָּה הַגִּבֹּרִ֛ים אֲשֶׁ֥ר מֵעוֹלָ֖ם אַנְשֵׁ֥י הַשֵּֽׁם׃ {פ}
(4) It was then, and later too, that the Nephilim appeared on earth—when the divine beings cohabited with the daughters of men, who bore them offspring. They were the heroes of old, the men of renown.
(ה) וַיַּ֣רְא יְהֹוָ֔ה כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃
(5) The LORD saw how great was man’s wickedness on earth, and how every plan devised by his mind was nothing but evil all the time.
(ו) וַיִּנָּ֣חֶם יְהֹוָ֔ה כִּֽי־עָשָׂ֥ה אֶת־הָֽאָדָ֖ם בָּאָ֑רֶץ וַיִּתְעַצֵּ֖ב אֶל־לִבּֽוֹ׃
(6) And the LORD regretted that He had made man on earth, and His heart was saddened.
(ז) וַיֹּ֣אמֶר יְהֹוָ֗ה אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃
(7) The LORD said, “I will blot out from the earth the men whom I created—men together with beasts, creeping things, and birds of the sky; for I regret that I made them.”
(ח) וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יְהֹוָֽה׃ {פ}
(8) But Noah found favor with the LORD.
(ז) וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃
(7) the LORD God formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living being.
(ח) וַיִּטַּ֞ע יְהֹוָ֧ה אֱלֹהִ֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃
(8) The LORD God planted a garden in Eden, in the east, and placed there the man whom He had formed.
(טו) וַיִּקַּ֛ח יְהֹוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃
(15) The LORD God took the man and placed him in the garden of Eden, to till it and tend it.
(יח) וַיֹּ֙אמֶר֙ יְהֹוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃
(18) The LORD God said, “It is not good for man to be alone; I will make a fitting helper for him.”
(יט) וַיִּ֩צֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כׇּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כׇּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃
(19) And the LORD God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the man to see what he would call them; and whatever the man called each living creature, that would be its name.
(כ) וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃
(20) And the man gave names to all the cattle and to the birds of the sky and to all the wild beasts; but for Adam no fitting helper was found.
(ה) הַפְּרוּטִיּוֹת אֲסוּרוֹת, וְהָרַמָּךְ מֻתָּר. וְאַדְנֵי הַשָּׂדֶה, חַיָּה. רַבִּי יוֹסֵי אוֹמֵר, מְטַמְּאוֹת בָּאֹהֶל כָּאָדָם. הַקֻּפָּד וְחֻלְדַּת הַסְּנָיִים, חַיָּה. חֻלְדַּת הַסְּנָיִים, רַבִּי יוֹסֵי אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמֵּא כַזַּיִת בְּמַשָּׂא, וְכָעֲדָשָׁה בְּמַגָּע:
(5) Mules of uncertain parentage are forbidden [one with another,] And a ramakh is permitted. Wild man-like creatures are [in the category of] hayyah. Rabbi Yose says: they cause impurity in a tent like a human being. The hedgehog and the bush-mole are [in the category of] hayyah. The bush-mole: Rabbi Yose says in the name of Bet Shammai: an olive's size [of its carcass] renders a person carrying it unclean, and a lentil’s size [of its carcass] renders a person touching it unclean.
(ב) ואדני השדה. הם חיות הדומות לבני אדם ואומרים המספרים חדושי העולם שהוא מדבר דברים רבים שאינם מובנים ודבורו דומה לדבור אדם ושמו אלנאנס בלשון ערב ומגידים מעניניו בספרים דברים רבים:
אַבְנֵי הַשָּׂדֶה חַיָּה. ייַסִי עַרְקִי בַּר נַשׁ דְּטוּר הוּא וְהוּא חַיי מִן טִיבוּרֵייהּ אִיפְסַק טִיבוּרֵייהּ לָא חַיי. רִבִּי חָמָא בַּר עוּקְבָּא בְּשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה טַעֲמָא דְּרִבִּי יוֹסֵי וְכָל־אֲשֶׁר יִגַּע עַל פְּנֵי הַשָּׂדֶה בְּגָדֵל עַל פְּנֵי הַשָּׂדֶה.
“ ‘Field Stones’ is an animal.” Yassi from Arke: It is a mountain man and lives from its navel. If its umbilical cord is cut, it cannot live. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: The reason of Rebbi Yose (Num. 19:16): “All that touches [a slain person] on the surface of the field”, when it grows on the field.
(ב) ועל זה הענין מי שלימד איש ענין אחד והועילהו דעת - כאילו הוליד האיש ההוא באשר הוא בעל הדעת ההוא; ובזה הענין נקראו תלמידי הנביאים - 'בני הנביאים' כמו שאבאר בשתוף שם 'בן': ובזאת ההשאלה נאמר ב'אדם' "ויחי אדם שלושים ומאת שנה ויולד בדמותו כצלמו"; וכבר קדם לך ענין 'צלם אדם ודמותו' מה הוא; וכל מי שקדמו לו מן הבנים לא הגיעה אליהם הצורה האנושית באמת אשר היא 'צלם אדם ודמותו' הנאמר עליה 'בצלם אלוקים ובדמותו' אמנם 'שת' כאשר לימדהו והבינהו ונמצא שלם השלמות האנושי נאמר בו 'ויולד בדמותו כצלמו'. וכבר ידעת כי כל מי שלא הגיעה לו זאת הצורה אשר בארנו ענינה הוא אינו איש אבל בהמה על צורת איש ותבניתו אבל יש לו יכולת על מיני ההזק וחידוש הרעות מה שאין כן לשאר בעלי החיים; כי השכל והמחשבה שהיו מוכנים להגעת השלמות אשר לא הגיע ישתמש בהם במיני התחבולות המביאות לרע והולד הנזקים כאילו הוא דבר ידמה לאדם או יחקהו. וכן היו בני אדם הקודמים ל'שת'; ואמרו ב'מדרש' "כל אותן מאה ושלושים שנה שהיה אדם נזוף בהן היה מוליד רוחות" - רצונם לומר 'שדים'; וכאשר רצהו האלוה הוליד 'בדמותו כצלמו' - והוא אמרו 'ויחי אדם שלושים ומאת שנה ויולד בדמותו כצלמו
(2) A man who has instructed another in any subject, and has improved his knowledge, may in like manner be regarded as the parent of the person taught, because he is the author of that knowledge: and thus the pupils of the prophets are called "sons of the prophets," as I shall explain when treating of the homonymity of ben (son). In this figurative sense, the verb yalad (to bear) is employed when it is said of Adam, "And Adam lived an hundred and thirty years, and begat (va-yoled) a son in his own likeness, in his form" (Gen. 5:3). As regards the words, "the form of Adam, and his likeness," we have already stated (ch. i.) their meaning. Those sons of Adam who were born before that time were not human in the true sense of the word, they had not "the form of man." With reference to Seth who had been instructed, enlightened and brought to human perfection, it could rightly be said, "he (Adam) begat a son in his likeness, in his form." It is acknowledged that a man who does not possess this "form" (the nature of which has just been explained) is not human, but a mere animal in human shape and form. Yet such a creature has the power of causing harm and injury, a power which does not belong to other creatures. For those gifts of intelligence and judgment with which he has been endowed for the purpose of acquiring perfection, but which he has failed to apply to their proper aim, are used by him for wicked and mischievous ends; he begets evil things, as though he merely resembled man, or simulated his outward appearance. Such was the condition of those sons of Adam who preceded Seth. In reference to this subject the Midrash says: "During the 130 years when Adam was under rebuke he begat spirits," i.e., demons; when, however, he was again restored to divine favour "he begat in his likeness, in his form." This is the sense of the passage, "Adam lived one hundred and thirty years, and he begat in his likeness, in his form" (Gen. 5:3).
(א) וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים ירמוז לנו הכתוב הזה מעלת הנפש יסודה וסודה כי הזכיר בה שם מלא ואמר כי הוא נפח בְּאַפָּיו נִשְׁמַת חַיִּים להודיע כי לא באה בו מן היסודות כאשר רמז בנֶפֶשׁ התנועה (בראשית א׳:כ׳) גם לא בהשתלשלות מן השכלים הנבדלים אבל היא רוח השם הגדול מפיו דעת ותבונה כי הנופח באפי אחר מנשמתו יתן בו וזהו שנאמר (איוב לב ח) וְנִשְׁמַת שַׁדַּי תְּבִינֵם כי היא מיסוד הבינה בדרך אמת ואמונה והוא מאמרם בספרי (ריש פרשת מטות) נדרים כנשבע בחיי המלך שבועות כנשבע במלך עצמו אף על פי שאין ראיה לדבר זכר לדבר חַי ה' וְחֵי נַפְשְׁךָ וגומר (מלכים ב ד ל) ובמדרשו של רבי נחוניא בן הקנה (ספר הבהיר אות נז) מאי וינפש מלמד שיום השבת מקיים כל הנפשות שנאמר וינפש ומכאן תבין דברת שבועת אלהים והמשכיל יבין ודע כי המתחכמים במחקר חלקו באדם מהם יאמרו (ראב"ח הנשיא ראב"ע שמות כג כה) כי באדם שלש נפשות נפש הגדול כצומח או תאמר בזו כח הגדול ובו עוד נפש התנועה שהזכירה הכתוב (לעיל א כ-כד) בדגים ובחיה ובכל רומש על הארץ והשלישית הנפש המשכלת ומהם יאמרו (שמונה פרקים להרמב"ם ח"א) כי זאת הנפש אשר באדם מפי עליון בה ימצאו שלש הכחות האלה ורק היא יחידה והכתוב הזה כפי משמעו ירמוז כן כי יאמר שיצר השם אֶת הָאָדָם עָפָר מִן הָאֲדָמָה והיה מוטל גולם כאבן דומם והקב"ה נפח בְּאַפָּיו נִשְׁמַת חַיִּים ואז חזר הָאָדָם להיות "נֶפֶשׁ חַיָּה" שיתנועע בה כמו החיות והדגים שאמר בהם (לעיל א כ כד) "יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה" ו"תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה" וזה טעם "לְנֶפֶשׁ חַיָּה" כלומר ששב האדם להיות נפש בה חיים אחרי שהיה חרש את חרשי אדמה כי הלמ"ד תבא בהפוכים כמו וְהָיוּ לְדָם בַּיַּבָּשֶׁת (שמות ד ט) וַיְהִי לְנָחָשׁ (שם ד ג) וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה (שם יד כא) אבל אונקלוס (תרגום אונקלוס על בראשית ב׳:ז׳) אמר והות באדם לרוח ממללא נראה שדעתו כדברי האומרים שהם נפשות שונות וזאת הנפש המשכלת אשר נפחה השם באפיו היתה בו לנפש מדברת וכן נראה לי מדעת רבותינו ממה שאמרו (סנהדרין סה) רבא ברא גברא שדריה לקמיה דרבי זירא הוה מישתעיה ליה ולא אישתעי אמר דמן דחבריא את תוב לעפרך ובויקרא רבה (לב ב) אמר רבי אבין בשעה שאדם ישן הגוף אומר לנשמה והנשמה אומרת לנפש והנפש אומרת למלאך וכן רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף(איוב לד יד) יורה כפי משמעו שהן שתים ואם כן יאמר הכתוב וייצר ה' אלהים את האדם יצירת תנועה שהיה האדם נוצר כלומר בעל תנועה כי היצירה היא החיות וההרגש שבהם הוא אדם לא גבול העפר וכמו שאמר וַיִּצֶר ה' אֱלֹהִים מִן הָאֲדָמָה כָּל חַיַּת הַשָּׂדֶה וְאֵת כָּל עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל הָאָדָם (בראשית ב׳:י״ט) ואחרי שיצרו בהרגשה נפח בְּאַפָּיו נִשְׁמַת חַיִּים מפי עליון להוסיף הנפש הזאת על היצירה הנזכרת ויהי הָאָדָם כולו לְנֶפֶשׁ חַיָּה כי בנשמה הזאת ישכיל וידבר ובה יעשה כל מעשה וכל הנפשות וכחותן לה תהיינה והלמ"ד הזו למ"ד הקנין כמו אֲדֹנִי הַמֶּלֶךְ לְךָ אֲנִי וְכָל אֲשֶׁר לִי (מלכים א כ ד) לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו (ויקרא כה ל) לְךָ אֲנִי הוֹשִׁיעֵנִי (תהלים קיט צד) או יאמר שחזר כולו נֶפֶשׁ חַיָּה ונהפך לאיש אחר כי כל יצירותיו היו עתה לְנֶפֶשׁ הזאת:
(1) AND HE BREATHED INTO HIS NOSTRILS THE BREATH OF LIFE. This alludes to the superiority of the soul, its foundation and secret, since it mentions in connection with it the full Divine Name. And the verse says that He breathed into his nostrils the breath of life in order to inform us that the soul did not come to man from the elements, as He intimated concerning the soul of moving things, nor was it an evolvement from the Separate Intelligences. Rather, it was the spirit of the Great G-d: out of his mouth cometh knowledge and discernment. For he who breathes into the nostrils of another person gives into him something from his own soul. It is this which Scripture says, And the breath of the Almighty giveth them understanding, since the soul is from the foundation of binah (understanding) by way of truth and faith. This corresponds to the saying of the Rabbis in the Sifre: “Vows are like swearing ‘by the life of the King:’ oaths are like swearing ‘by the King Himself.’ Although there is no proof for it in Scripture, there is an allusion to it: By the living G-d, and by the life of your soul.” And in the Midrash of Rabbi Nechunya ben Hakanah we find: “What is the meaning of the word vayinafash (and He rested)? It teaches us that the day of the Sabbath preserves all souls, for it is vayinafash” [i.e., from the word nefesh, soul]. It is from here that you will understand the expression, speaking the oath of G-d. The person learned in the mysteries of the Torah will understand.
Know that those who engage in research have differed concerning man. Some say that man has three souls. One is the soul of growth, like that in a plant; or you may call this “the force of growth.” Then there is also a soul of movement in him, which Scripture mentioned concerning fish, animals, and everything that creeps upon the earth. The third is the rational soul. And there are some philosophers who say that this soul in man which comes from the Most High comprises these three forces while the soul is but one. This verse in its plain meaning so indicates for it states that G-d formed man of the dust of the ground, but he lay there lifeless like a dumb stone, and the Holy One, blessed be He, breathed into his nostrils the breath of life, and then man became a living soul, able to move about by virtue of this soul, just like the animals and the fish, concerning which He said: ‘Let the waters swarm with swarms of living creatures,’ and ‘Let the earth bring forth the living creature.’ This is the meaning of the expression here, ‘lenefesh chayah’ (into a living soul) man was made, meaning man turned into a soul in which there is life, after having been as a potsherd with the potsherds of the earth. For the letter lamed in the word lenefesh indicates the opposite, [namely, that from being a potsherd he became a living soul]. And so it is in the verses, And the water shall turn ‘ledam’ (into blood) upon the dry land; And it turned ‘lenachash’ (into a snake); And He made the sea ‘lecharavah’ (into dry land).
Onkelos, however, said: “And it became a speaking soul in man.” From this it would appear that his opinion coincides with those who say that man has various souls and that this rational soul which G-d breathed into his nostrils became a speaking soul.
It appears to me that this also is the opinion of our Rabbis, as we may deduce from what they said: “Rava created a man. He sent him to Rabbi Zeira who spoke to him but he did not answer. Said Rabbi Zeira to him: ‘You are created by one of the colleagues; return to your dust.’” And in Midrash Vayikra Rabbah we find written: “Said Rabbi Avin: When a man sleeps, the body tells the neshamah (the moving spirit), and the neshamah tells the nefesh (the rational soul), and the nefesh tells the angel.” So also the verse, He gathers unto Himself his spirit and his breath, indicates, according to its plain meaning, that his spirit and breath are two distinct things.
That being so, the verse, And the Eternal G-d formed man, states the formation of movement, that man was formed into a creature capable of movement since “formation” denotes life and perception by virtue of which he is a man and not a kneaded mass of dust, just as it is said, And the Eternal G-d formed out of the ground every beast of the field, and He brought them unto the man. And after He formed him with the power of perception, He breathed into his nostrils a living soul from the Most High, this soul being in addition to the formation mentioned, and the whole man became a living soul since by virtue of this soul he understands and speaks and does all his deeds and all other souls and their powers in man are subject to it. The letter lamed in the word lenefesh is thus the lamed indicating possession, just as in the following verses: My lord, O king, ‘lecha ani’ (I am thine), and all that I have; ‘lakoneh’ (to him that bought) it, throughout his generations; ‘lecha ani’ (I am thine), save me. Or, it may be that the verse is stating that man wholly became a living soul and was transformed into another man, as all His formations were, from now on, directed towards this soul.
Know that those who engage in research have differed concerning man. Some say that man has three souls. One is the soul of growth, like that in a plant; or you may call this “the force of growth.” Then there is also a soul of movement in him, which Scripture mentioned concerning fish, animals, and everything that creeps upon the earth. The third is the rational soul. And there are some philosophers who say that this soul in man which comes from the Most High comprises these three forces while the soul is but one. This verse in its plain meaning so indicates for it states that G-d formed man of the dust of the ground, but he lay there lifeless like a dumb stone, and the Holy One, blessed be He, breathed into his nostrils the breath of life, and then man became a living soul, able to move about by virtue of this soul, just like the animals and the fish, concerning which He said: ‘Let the waters swarm with swarms of living creatures,’ and ‘Let the earth bring forth the living creature.’ This is the meaning of the expression here, ‘lenefesh chayah’ (into a living soul) man was made, meaning man turned into a soul in which there is life, after having been as a potsherd with the potsherds of the earth. For the letter lamed in the word lenefesh indicates the opposite, [namely, that from being a potsherd he became a living soul]. And so it is in the verses, And the water shall turn ‘ledam’ (into blood) upon the dry land; And it turned ‘lenachash’ (into a snake); And He made the sea ‘lecharavah’ (into dry land).
Onkelos, however, said: “And it became a speaking soul in man.” From this it would appear that his opinion coincides with those who say that man has various souls and that this rational soul which G-d breathed into his nostrils became a speaking soul.
It appears to me that this also is the opinion of our Rabbis, as we may deduce from what they said: “Rava created a man. He sent him to Rabbi Zeira who spoke to him but he did not answer. Said Rabbi Zeira to him: ‘You are created by one of the colleagues; return to your dust.’” And in Midrash Vayikra Rabbah we find written: “Said Rabbi Avin: When a man sleeps, the body tells the neshamah (the moving spirit), and the neshamah tells the nefesh (the rational soul), and the nefesh tells the angel.” So also the verse, He gathers unto Himself his spirit and his breath, indicates, according to its plain meaning, that his spirit and breath are two distinct things.
That being so, the verse, And the Eternal G-d formed man, states the formation of movement, that man was formed into a creature capable of movement since “formation” denotes life and perception by virtue of which he is a man and not a kneaded mass of dust, just as it is said, And the Eternal G-d formed out of the ground every beast of the field, and He brought them unto the man. And after He formed him with the power of perception, He breathed into his nostrils a living soul from the Most High, this soul being in addition to the formation mentioned, and the whole man became a living soul since by virtue of this soul he understands and speaks and does all his deeds and all other souls and their powers in man are subject to it. The letter lamed in the word lenefesh is thus the lamed indicating possession, just as in the following verses: My lord, O king, ‘lecha ani’ (I am thine), and all that I have; ‘lakoneh’ (to him that bought) it, throughout his generations; ‘lecha ani’ (I am thine), save me. Or, it may be that the verse is stating that man wholly became a living soul and was transformed into another man, as all His formations were, from now on, directed towards this soul.
(א) זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ׃
(1) This is the record of Adam’s line.—When God created man, He made him in the likeness of God;
(ב) זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃
(2) male and female He created them. And when they were created, He blessed them and called them Man.—
(ג) וַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃
(3) When Adam had lived 130 years, he begot a son in his likeness after his image, and he named him Seth.
(ה) וַיִּֽהְי֞וּ כׇּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ {ס}
(5) All the days that Adam lived came to 930 years; then he died.