創世記 2:19 註釋：Rashi, Ramban, Radak & Sforno

ויצר מן האדמה NOW OUT OF THE GROUND THE ETERNAL GOD HAD FORMED — The formation spoken of here is the creation mentioned above (1:25) “And God made the beast of the earth etc.” and this statement comes (is repeated) here to point out that the fowls were created from the swamps; for above it is said that they were created from the waters and here it states that they were created from the earth. Furthermore it teaches you here that when they were created, immediately — on the very same day — He brought them to Adam to give them names (Chullin 27b); and in the statement of the Agada (Genesis Rabbah 17:4) we are told that this expression יצירה means domination and subjugation, like (Deuteronomy 20:19) כי תצור אל עיר “when thou shalt besiege a city", for He subjugated them under the power of Adam.

AND WHATSOEVER ‘YIKRA LO HA’ADAM NEFESH CHAYAH’ (THE MAN WOULD CALL EVERY LIVING CREATURE). Rashi comments: “Invert [the phrasing of the sentence] and explain it thus: and every living creature to which Adam would give a name, that should remain its name forever.” And Rabbi Abraham ibn Ezra said that the letter lamed of the phrase, that the man called ‘lo’ (it), is carried forward [to the word nefesh, making it lenefesh (to the creature), thus]: and whatever the man called to every living creature, that was to be its name.
It is possible that the phrase be explained in connection with the matter of “the help” that G-d gave to Adam, and the meaning is that ha’adam nefesh chayah (man is a living soul), as it is said, And man became a living soul,³⁶³Above, Verse 7. and it is as I have explained it there. And He brought before him all species so that every one of them unto which Adam would give a name and say that it is a living soul like himself, that would remain its name and be a help to him. So Adam gave names to all, but as for himself he found no help which he would be able to call “a living soul” like his own name.

ויצר, this time the word is spelled with only a single letter י, not as in verse 7. In other words, a letter י' which is part of the root of the verb יצר has been omitted from the written text of the Torah. The meaning of the line is: “seeing that G’d had already formed from the earth all the living creatures and all the fowl of the sky, etc.” The expression חית השדה in our verse includes also all the domesticated mammals. This is clear from verse 20, where Adam is portrayed as naming all of them. All of these creatures had been created before Adam had been created. G’d told Adam that he would have authority over all these creatures. He was challenged to name them in accordance with the special qualities each animal possessed; their characteristics should be alluded to in their names.