כִּי־יֵ֣שׁ אָדָ֗ם שֶׁעֲמָל֛וֹ בְּחָכְמָ֥ה וּבְדַ֖עַת וּבְכִשְׁר֑וֹן וּלְאָדָ֞ם שֶׁלֹּ֤א עָֽמַל־בּוֹ֙ יִתְּנֶ֣נּוּ חֶלְק֔וֹ גַּם־זֶ֥ה הֶ֖בֶל וְרָעָ֥ה רַבָּֽה׃
Sapagkat may taong nagpapagal nang may karunungan, kaalaman, at kahusayan, ngunit sa taong hindi nagpagal dito ay ibibigay niya ito bilang kanyang bahagi. Ito man ay walang kabuluhan at isang malaking kasamaan.
Ibn Ezra
You shall not covet: Many people have wondered about this commandment, how is is that a man not covet in his heart that which is beautiful [and] all that which appears pleasant in his eyes. I will give you a parable [to explain this]. You should know that a villager who thinks correctly and sees that the king's daughter is beautiful will not covet her in his heart, that he should sleep with her; as he knows that this is impossible. And this villager will not think like one of the lunatics that desires that he should have wings to fly in the sky, when it is not possible. [This is like] that which a man does not desire to sleep with his mother, even though she is beautiful, as they have accustomed him from his youth to know that it is forbidden to him. So must every enlightened person know that a beautiful woman or money is not attained by a person because of his wisdom or knowledge; rather it is from that which God apportioned to him. And Kohelet said, "(to that) [and to the one that did not toil in it], will he give it as his portion" (Ecclesiastes 2:21). And the sages said (Moed Katan 28a), "Children, life and sustenance - [this] matter does not depend on merit, but rather on the constellation." And because of this, the enlightened one will not desire and not covet. And once he knows that God forbade him the wife of his friend, it is more removed in his eyes than the daughter of the king is in the eyes of the villager. Therefore, he will 'rejoice in his portion' and he won't place in his heart to covet and desire something that is not his. Since he knows that God did not want to give it to him [and that] he is not able to take it with his power and thoughts and machinations. Hence, he will trust in his Creator, that He will provide for him and that He will do what is good in His eyes. And behold, the commentary on the Ten Commandments is completed....
Kitzur Ba'al HaTurim
ולאדם לא מצא עזר "And Adam found no helper" 3. different places teach us: And to Adam, he said that you have listened to your wife's voice (Gen. 3:17). And to the man who did not labor, his portion will be reduced (Ecc. 2:21), and to the man, he had no helper, and God did a favor with him and created the woman as a helper, and he sinned by her, and that's it. And to the man, he said, Because you have heard that you have sinned by the helper, therefore, and to the man who did not labor in it, his portion will be given to him for which the penalty of death will be given*. [*Look: Jerusalem Talmud Sanhedrin 10:1:12]
Ramban
AND G-D SAID: ‘LET US MAKE MAN.’ There was a special command dedicated to the making of man because of his great superiority since his nature is unlike that of beasts and cattle which were created with the preceding command.
The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements.201Fire, wind, water, and earth. Thus when He gave the waters the power of bringing forth a living soul,202Verse 20. the command concerning them was Let the waters swarm.202Verse 20. The command concerning cattle was Let the earth bring forth.203Verse 24. But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground,204Genesis 2:7. and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life.204Genesis 2:7. And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him,205Verse 27. in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite,206The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family. and is the most acceptable of all interpretations that have been advanced concerning it.
The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed;207Daniel 3:19. similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh;208Psalms 39:7. When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise,209Ibid., 73:20. that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor,210Ibid., 8:6. meaning that the goal before him is wisdom, knowledge, and skill of deed.211Ecclesiastes 2:21;4:4. In real likeness his body thus compares to the earth while his soul is similar to the higher beings.
The correct explanation of na’aseh (let us make) [which is in the plural form when it should have been in the singular] is as follows: It has been shown to you that G-d created something from nothing only on the first day, and afterwards He formed and made things from those created elements.201Fire, wind, water, and earth. Thus when He gave the waters the power of bringing forth a living soul,202Verse 20. the command concerning them was Let the waters swarm.202Verse 20. The command concerning cattle was Let the earth bring forth.203Verse 24. But in the case of man He said, Let us make, that is, I and the aforementioned earth, let us make man, the earth to bring forth the body from its elements as it did with cattle and beasts, as it is written, And the Eternal G-d formed man of the dust of the ground,204Genesis 2:7. and He, blessed be He, to give the spirit from His mouth, the Supreme One, as it is written, And He breathed into his nostrils the breath of life.204Genesis 2:7. And He said, In our image, and after our likeness, as man will then be similar to both. In the capacity of his body, he will be similar to the earth from which he was taken, and in spirit he will be similar to the higher beings, because it [the spirit] is not a body and will not die. In the second verse, He says, In the image of G-d He created him,205Verse 27. in order to relate the distinction by which man is distinguished from the rest of created beings. The explanation of this verse I have found ascribed to Rabbi Joseph the Kimchite,206The father of Rabbi David Kimchi (R’dak, the famous grammarian and commentator of the Bible). The explanation is found in R’dak’s commentary to the Torah here as well as in his Sefer Hamichlal. In his works on Hebrew grammar and Bible, R’dak often mentions the interpretation of his father. Moses Kimchi, a second son to Joseph, also continued the tradition of the family. and is the most acceptable of all interpretations that have been advanced concerning it.
The meaning of tzelem is as the word to’ar (appearance), as in ‘Vetzelem’ (And the appearance) of his face was changed;207Daniel 3:19. similarly, Surely ‘b’tzelem’ (as a mere appearance) man walketh;208Psalms 39:7. When Thou arousest Thyself ‘tzalmam’ (their appearance) Thou wilt despise,209Ibid., 73:20. that is, the appearance of their countenance. And the meaning of the word d’muth is similarity in form and deed, as things that are akin in a certain matter are called similar to each other. Thus man is similar both to the lower and higher beings in appearance and honor, as it is written, And Thou hast crowned him with glory and honor,210Ibid., 8:6. meaning that the goal before him is wisdom, knowledge, and skill of deed.211Ecclesiastes 2:21;4:4. In real likeness his body thus compares to the earth while his soul is similar to the higher beings.