E disse Deus: <span class="x" onmousemove="Show('perush','É comum o uso verbal plurálico no hebraico para a pessoa singular, como por exemplo quando diz Manoá (Juízes 13:15): ...Deixa que te detenhamos..., ou Daniel (2:36): Este é o sonho; agora diremos ao rei... referindo-se a si próprio. Assim, muitos outros casos. ');" onmouseout="Hide('perush');">Façamos o homem</span> à nossa <span class="x" onmousemove="Show('perush','O termo traduzido aqui por imagem não existe nas línguas ocidentais, e existem quatro termos para designar imagem ou forma em hebraico, pelo que a tendência da pessoa que lê esta tradução de pensar que Deus possui forma corporal ou espiritual é perfeitamente compreensível. Outrossim, o termo tzêlem (traduzido por imagem) indica algo mais profundo, como por exemplo, que toda a terra e os seres nela estejam submissos ao homem, sendo este o SENHOR sobre toda a terra, assim como Deus o é para toda a criação. Neste sentido o homem foi criado semelhante ao Criador.');" onmouseout="Hide('perush');">imagem</span>, conforme a nossa semelhança; domine ele sobre os peixes do mar, sobre as aves do céu, sobre os animais domésticos, e sobre toda a terra, e sobre todo réptil que se arrasta sobre a terra.
Assarah Perakim L'Ramchal
Souls - The work of the Place to the souls: there are five names. N[efesh]. R[uach]. N[eshamah]. Ch[ayah]. Y[echidah]. [They come] from 5 faces. Ch"y [chayah and yechidah] from Atzilut. Neshamah from Briah. Ruach from Yetzirah. Nefesh from Asyah. The force of a human being is found from malchut of asyah until the keter of atzilut. This is why it is written: "Let us make the Human in Our image as Our Character and they shall rule over the fish-creatures of the sea" (Genesis 1:26).
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Zohar
and opened up the gate of the East, from where light flows. The light which had been bestowed on it at the beginning, the South gave forth in full glory, and the South took hold upon the East. The East took hold on the North, and the North awakened and, opening forth, called loud to the West that he should come to him. Then the West traveled up into the North and came together with it, and after that the South took hold on the West, and the North and the South surrounded the Garden, being its fences. Then the East drew near to the West, and the West was gladdened and it said, “Let us make man in our image, after our likeness” {Gen. 1:26}, to embrace like us the four quarters and the higher and the lower. Thereupon were East and West united, and produced man. Therefore have our sages said that man arose out from the site of the Temple.
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Da'at Tevunoth
139 (79) Said the Soul - Certainly these words are very settling upon the heart, to see the great wisdom in His behavior may His name be blessed, and how the matters are connected to each other - the creation of man and all the occurs to him, and the creation of the world and all that is in it.
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Da'at Tevunoth
140 (80) Said the Intellect - I will say further to you on this subject, that when we descend into the details of the matters of the soul and the body, we will understand well how all of them are dependent on this root of the two characteristics that we mentioned, for each one of them can be discussed in all of its matters based on its source, and this is an adequate reason for all of these matters. And not only this, but the decree from his wisdom may He be blessed, was to demonstrate the paths of these characteristics in the body and the soul which come about through them. And we find, that even though the body comes through hiding of His countenance, it and its matters, still it in properties and parts are drawn entirely from the behavior of hiding of His countenance; and the soul is also drawn entirely from the behavior of illumination of his countenance. This is a detail in our parsing of man as it says in regard to him (Genesis 1:26) "...in our image and likeness" - the the demonstrates in his form all of the arrangement of His characteristics may He be blessed:
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Tikkunei Zohar
[The Holy One wanted to create the human] like the form of His image/d’yoqna, without nakedness and without rupture or division, as it said: “Let us make a human in our image as our likeness”, to have all the Sefirot included in him . . . and to unite Son and Daughter (Tif ’eret and Malkhut), who are siblings.
