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Genesis 2:7 - Divine breath animates dust.

Genesis 2:7 - בראשית 2:7

Hebrew Text

וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃

English Translation

And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Transliteration

Vayitzer Adonai Elohim et-ha'adam afar min-ha'adama vayipach be'apav nishmat chayim vayehi ha'adam lenefesh chayah.

Hebrew Leining Text

וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃
וַיִּ֩יצֶר֩ יְהֹוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃

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Parasha Commentary

The Dual Formation of Man

The verse describes two distinct stages in the creation of man: physical formation ("וַיִּיצֶר... עָפָר מִן־הָאֲדָמָה") and spiritual infusion ("וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים"). Rashi notes that the double yud in "וַיִּיצֶר" alludes to man's dual nature - the yetzer tov (good inclination) and yetzer hara (evil inclination), as discussed in Berachos 61a. The physical body was formed from earthly matter, while the soul was directly breathed by Hashem.

The Divine Breath

Rambam (Moreh Nevuchim 1:1) explains that the "breath of life" represents the divine intellectual faculty that distinguishes man from animals. The Talmud (Sanhedrin 38b) elaborates that this breath came directly from Hashem's "mouth," indicating the elevated status of the human soul. The Midrash (Bereishis Rabbah 14:8) compares this to a glassblower forming a vessel - the outer form comes from the artisan's hands, while the inner breath comes from his mouth.

Living Soul - Nephesh Chayah

The term "נֶפֶשׁ חַיָּה" is interpreted in multiple ways by our commentators:

  • Onkelos translates it as "speaking spirit," emphasizing man's unique capacity for speech and intellect
  • Ibn Ezra explains it refers to man's higher soul that gives him consciousness and free will
  • The Sforno notes this distinguishes humans from animals who are also called "נֶפֶשׁ חַיָּה" (Genesis 1:21), with the difference being that human life includes moral and spiritual dimensions

Kabbalistic Perspective

The Zohar (Bereishis 14b) teaches that the "dust from the ground" was gathered from all four corners of the earth, symbolizing that all humanity shares a common origin. The Arizal (Shaar HaGilgulim) explains that the divine breath contains five levels of soul (nefesh, ruach, neshamah, chayah, yechidah), with the first three being activated at birth.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 38b
The verse is discussed in the context of the creation of Adam, emphasizing the divine act of breathing life into him.
📖 Berakhot 60b
Referenced in a discussion about the nature of the soul and the divine breath of life.
📖 Niddah 31a
Mentioned in a discussion about the formation of human beings and the imparting of the soul.

Frequently Asked Questions

Q: What does it mean that G-d formed man from the dust of the ground?
A: According to Rashi, this teaches that man was created from a mixture of dust from all over the earth, showing that no single place can claim superiority. The Midrash (Bereshit Rabbah 14:8) explains that dust was chosen because it is humble - teaching us the importance of humility in human character.
Q: Why did G-d breathe life into man's nostrils?
A: The Talmud (Sanhedrin 38b) explains that this 'breath of life' refers to the divine soul that makes humans unique. Unlike animals who were created with speech, humans received a divine spark directly from G-d. Rambam (Hilchot Yesodei HaTorah 4:8) teaches this shows the special connection between G-d and mankind.
Q: What does 'living soul' mean in this verse?
A: Rashi explains this means man became a speaking being with intelligence and discernment. The term 'nefesh chaya' refers to the complete human being with both physical and spiritual dimensions. The Sforno adds that this distinguishes humans from animals, giving us moral responsibility.
Q: Why is this verse important in Judaism?
A: This verse establishes fundamental Jewish beliefs about human dignity. As the Mishnah (Sanhedrin 4:5) teaches, it shows every person descends from one original human to emphasize the value of each individual life. It also teaches that humans contain both physical (earth) and spiritual (divine breath) elements.
Q: How does this verse apply to our lives today?
A: The Baal Shem Tov taught that remembering we come from dust keeps us humble, while remembering we have divine breath inspires us to spiritual growth. The Vilna Gaon explains this duality means we must care for both physical needs and spiritual development in balanced measure.