Комментарий к Берешит 5:2

AND HE BLESSED THEM. This means that He gave them the power of procreation, to be blessed forever with very many sons and daughters. The intent is to state that begetting offspring comes as a blessing of G-d, for Adam and Eve were not born but were created from nothing and they were blessed to do so [to beget offspring].

זכר ונקבה...ויברך אותם, the blessing, mentioned already in 1,28 consisted of his ability to reproduce, fill the earth and conquer it. If man was equipped to conquer others, he must certainly be able to conquer the evil urge within himself.

זכר ונקבה בראם, “He created them male and female.” The words “male and female” refer to the שכל, intelligence, and נפש, emotional life-force, respectively. These two components are major factors in the acquisition of wisdom, the body is quite peripheral, serving only as receptacle, a repository for the former.

ויקרא את שמם אדם, He named them: “Adam.” G-d called them by the name by which Adam had described himself when asked by G-d how he would name himself. (Compare Torah Sh’leymah for source) In the Midrash socher tov, a conversation during which G-d asks Adam how he would like to be named, he answered that he would like to be called אדם to reflect the fact that the raw material his body was made of was the earth. When G-d continued by asking him how he viewed Him, he answered that He should be refereed to as “Master, Lord” (אדון) as He is the Master of the universe. G-d accepted this suggestion when He declared in Isaiah 42,8: אני ה',הוא שמי, “I am the Lord, this is My name as Adam called Me thus.” [He added there that this is the reason why no other phenomenon must ever be called by His name; Ed.]. The reason why this paragraph has been inserted here is in order to teach us the origins of some names.

AND HE CALLED THEIR NAME ADAM. Since the name Adam (man) is a generic name for the whole human species, Scripture mentions that G-d called the first pair by that name because all generations were potentially in him. It is with reference to them that Scripture says, This is the book of the generations of Adam.⁴⁷⁶Verse 1.
Rabbeinu Sherira Gaon⁴⁷⁷A famous Gaon of the academy of Pumbeditha who flourished in the second half of the tenth century. He is the author of the letter to the Jews of Kairwan giving a historical account of how the Mishna was written and how the traditions were transmitted through the generations following the era of the Mishna. He was the father of Rav Hai Gaon, the last of the Gaonim. wrote⁴⁷⁸See my Kitvei Haramban, I, p. 161. that the Sages transmitted to one another [the principles of knowledge concerning] “the recognition of faces” and the arrangements of the lines in the face. Some of these principles are stated in the order of the words of the verse, This is the book of the generations of Adam,⁴⁷⁶Verse 1. and some in the order of the following verse, Male and female He created them.⁴⁷⁹Verse 2. But the secrets and mysteries of the Torah are transmitted only to those in whom we see signs indicating that he is worthy of it. These are the words of the Gaon, but we have not merited to understand them.

ויקרא את שמם ארם ביום הבראם, a reference to 1,26 when G’d had announced His intention to create Adam, saying נעשה אדם בצלמנו, G’d’s purpose in creating him was that he be an אדם, and not another species of בהמה or חיה. Woman too, is included in the description and definition of the word אדם. Proof that woman was included in that term אדם is the plural mode of G’d’s original announcement, uttered before Chavah had been separated from Adam’s body (1,26) וירדו בדגת הים וגו', “they shall rule over the fish of the sea, etc.” This name אדם distinguishes the human species from all other mammals, for, although his body too has been formed from the earth, he possesses a divine soul which originated in heaven. If he allows himself to be drawn by the spiritually negative gravitational pull exerted by the material part his body consists of, he is considered as if no better than אדמה, as if the spiritual soul inside of him had been neutralised. This is exactly what the descendants of Kayin had become guilty of, and this is why the Torah does not bother to enumerate them in this chapter.