創世記 2:18 註釋：Rashi, Ramban, Radak & Sforno

'לא טוב היות וגו IT IS NOT GOOD etc. — I shall make an help meet for him in order that people may not say that there are two Deities, the Holy One, blessed be He, the only One among the celestial Beings without a mate, and this one (Adam), the only one among the terrestrial beings, without a mate (Pirkei D'Rabbi Eliezer 12).

IT IS NOT GOOD THAT THE MAN SHOULD BE ALONE. It does not appear likely that man was created to be alone in the world and not beget children since all created beings — male and female of all flesh — were created to raise seed. The herb and trees also have their seed in them. But it is possible to say that it was in accordance with the opinion of the Rabbi who says:³⁶⁰Berachoth 61a. The name of the Rabbi is Yirmeyahu the son of Rabbi Elazar. “Adam was created with two faces [i.e., male and female persons combined],” and they were so made that there should be in them an impulse causing the organs of generation to produce a generative force from male to female, or you may say “seed,” in accordance with the known controversy concerning pregnancy,³⁶¹See Ramban, beginning of Seder Thazria concerning the opinion of the doctors and the Greek philosophers. and the second face was a help to the first in the procreative process. And the Holy One, blessed be He, saw that it is good that “the help” stand facing him, and that he should see and be separated from it or joined to it at his will. This is the meaning of what He said in the verse, I will make him a helper opposite him.
The meaning of the expression, it is not good, is that it cannot be said of man that “it is good” when he is alone for he will not be able to so exist. In the work of creation, “the good” means existence, as I have explained on the text, And G-d saw that it was good.³⁶²Above, 1:10.

ויאמר ה' אלוקים, G’d did not utter these words audibly, as is the meaning of the word when applied to human beings, but He “spoke” to Himself. Alternatively, G’d did utter words to that effect without directly addressing Adam, but Adam happened to hear these words. When the Torah speaks of “G’d speaking,” we must understand this as a sound created especially for that particular occasion. Seeing that Adam overheard the words אעשה לו עזר כנגדו, “I shall make for him a suitable companion,” he had entertained the hope that when all the animals paraded before him that he would encounter among them the helpmate, companion, G’d had spoken of. This is how we must understand the words in verse 20 ולאדם לא מצא עזר כנגדו, that he had not found a suitable helpmate when reviewing all the animals and naming them.
The Torah inserted these words between reporting on the commandment not to eat from the tree of knowledge and the sin, in order to make plain that man’s sin was due to the influence of the woman, as he had not eaten from this tree before she had been formed and been given to him as a mate, companion. Clearly, also when G’d gave Adam the commandments and forbade him to eat from that tree, seeing that the woman had not been created yet, she could not have heard this commandment from the mouth of G’d, but only from the mouth of her husband. The woman was clever enough to know that G’d had created both her husband and her. She presumed that communication from G’d took place by means of both her and her husband’s intellect, seeing that they were the only creatures who had been endowed with superior intellect.