Chasidut sobre Gênesis 2:18
וַיֹּ֙אמֶר֙ יְהוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂהּ־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃
Disse mais o SENHOR Deus: Não é bom que o homem esteja só; far-lhe-ei uma ajudadora que lhe seja <span class="x" onmousemove="Show('perush','Em hebraico: keneghdô, que significa no caso aqui que se equipare a ele, isto é, que seja dotada de intelecto como ele e possa ser-lhe por companheira, e nada tem a ver a palavra com idoneidade. Provavelmente o tradutor haja optado por este termo pela razão do sentido do mesmo neste contexto. Muitas alegorias criaram os rabinos a partir disto, com intenção de ajudar a vida familiar.');" onmouseout="Hide('perush');">idônea</span>.
Flames of Faith
“The universe was created through ten statements.”348Ethics of the Fathers 5:1. This Mishnah is based on the ten appearances of the word Va-yomer, “and God said,” in the first chapter of the book of Genesis,349In truth, the Talmud teaches that there are nine commands of creation and the tenth was the first word of the Torah, Bereishis, “In the Beginning.” Perhaps this lesson teaches that the first “statement” was the creation of speech, while the other statements were expressions of speech. According to the Zohar, there is a different list of ten. The first statement is “And God said, ‘Let there be light,’” and the final statement is (Gen. 2:18) Va-yomer Hashem Elokim lo tov heyos ha-adam le-vaddo e’eseh lo eizer ke-negdo, “And God, the Lord, said ‘it is not good for man to be alone I will make for him a helpmate opposite him’” (Rav Wolfson). which are the ten Divine decrees that produced the world. What the Mishnah called ten statements, the mystics termed ten Sephiros. Human speech is a limitation of breath, the essence of human life.350The word for soul, neshamah, shares a relationship with the word neshi-mah, “breath,” for respiration is vitality. The ten Sephiros are the limitations of God’s essence; hence they are symbolically called ten statements.
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Flames of Faith
Initially the world was created with harshness, as a result, the name of God that is employed in the story of creation is Elokim, the name of restraint. However, in the tale of the first human marriage the name of God is expressed differently: Va-yomer Hashem Elokim lo tov heyos ha- adam le-vaddo e’eseh lo eizer ke-negdo, “And Hashem Elokim said it is not good for man to be alone I will make for him a helpmate opposite him” (Gen. 2:18). Marriage is a display of the harmony emerging from the blend of opposites, which is why it is introduced with a Divine appellation that recalls the attribute of tiferes.
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