Genèse 2:7

He gathered dust from all the land from the four directions, so that in every place he would die in, the earth would receive him for burial. Alternatively, he took his dust from the place upon which it says, "An altar of earth you shall make for Me" (Exodus 20), He said, 'If only it may serve as atonement for him, and he may be able to stand'.

And the Lord God created man in two formations; and took dust from the place of the house of the sanctuary, and from the four winds of the world, and mixed from all the waters of the world, and created him red, black, and white; and breathed into his nostrils the inspiration of life, and there was in the body of Adam the inspiration of a speaking spirit, unto the illumination of the eyes and the hearing of the ears.

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. here signify Cabalistic concepts. See my Hebrew commentary, p. 33. 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.”. It does not say “by the life of G-d,” which would indicate that His life is independent of Him; rather it says, by the living G-d, thus indicating that life is His very essence. (The correctness of this translation is indicated by the patach under the word chai, which is not in the construct state, and therefore means “the living G-d.”) See my Hebrew commentary, p. 33, for further elucidation of this point. Thus there is an allusion here to the teaching of the Sifre that “an oath is like swearing ‘by the King Himself,’” since in this verse quoted, where an oath is being given, it says, by the living G-d. This is an oath “by the King Himself.” In the case of a person, however, it says “by the life of your soul,” thus indicating that in a human being his life and his soul are two independent things. This explains the tzere under the word chei, which indicates a construct state combining two independent nouns. Thus there is an allusion to “Vows are like swearing ‘by the life of the King.’” See also Note 293. 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 …

וייצר ה' אלוקים, the animals had not rated involvement of both attributes of G’d in their creation and formation. Not only that, but in order to create man G’d had used עפר מן האדמה, the choicest of the dust available on earth. Moreover,

ויפח באפיו נשמת חיים, G’d personally blew a soul of life into man, a life force which had been readied to absorb what was previously called צלם אלוקים, “the image of G’d.” This has been attested to in Job 32,8 ונשמת שדי תבינם,”by means of the breath of the attribute of Shaddai You endowed them with understanding.” At any rate, ויהי האדם לנפש חיה, man had remained a living creature (similar to the animals) until You equipped him with a divine-like tzelem and demut.

וייצר ה' אלוקים את האדם, the word is written with two letters י as is appropriate. We find this fact commented on allegorically in Bereshit Rabbah 14,2 where it is suggested that these two letters י allude to man’s basic urges, contradictory tendencies of either being obedient to G’d or rebelling against His dictates. [there is an obscure reference to two different kinds of development of the fetus before birth, i.e. a seven month pregnancy or a nine month pregnancy respectively, being alluded to by the two letters י. If that is the meaning of the spelling, there is no moral lesson involved here. Ed.] עפר מן האדמה, the Torah here mentions only one of the four raw materials man is made of, seeing it is the predominant one, at least quantitatively, in all land based living creatures as opposed to the creatures whose habitat is the water, whose predominant raw material is the water. In the case of the birds, air is the quantitatively predominant raw material. This fact enables the birds to fly in the air. Mention of the raw material עפר means that this raw material distinguishes man, is the most visible, the result of G’d’s directive to earth to bring forth a lifeless human being beautifully shaped, functional, awaiting only the soul G’d would insert to turn it into a living creature. מן האדמה, the prefix ה was used here to let us know that only the choicest earth was employed in constructing this golem. Man’s body is superior to the bodies of the other mammals that had also been produced by primarily using earth as their raw material. Proof that this claim is correct is the fact that man alone of all the mammals on earth walks upright. The scholar Rabbi Yoseph ben Tzadik (in a book called olam hakatan) writes that we can understand this by comparing pure oil and impure oil respectively supplying a wick with its fuel. When pure oil is used, the flame rises perpendicularly, not flickering from one side to another, whereas when impure, insufficiently refined oil is used, the flame does not rise in an uninterrupted upward motion. Similarly, the fact that man walks upright is a reflection of the purity of the raw material used in his composition. An additional reason why man is able to walk upright is the fact that he contains the soul whose origin is in heaven. This fact would reflect that whatever grows reflects its origin in the manner in which it grows. Seeing that man’s head is his most important part, it being higher than the rest of his body, it is no more than natural that he would walk in a manner which illustrates the superior importance of his head, i.e. walking upright, head held high. By holding his head high, he symbolically points toward heaven, his origin.