לבשר אחד אוונגליון, שבירת הכלים, ובדידות

And God created humankind in the divine image,
creating it in the image of God—
creating them male and female.

God said, “It is not good for the Human to be alone; I will make a fitting counterpart for him.”

(21) So God ה׳ cast a deep sleep upon the Human; and, while he slept, [God] took one of his sides*sides Heb. ṣela‘ot, trad. “ribs.” Cf. 1 Kings 6.34; Exod. 25.12; 26.20, 26–27, 35; 30.4. and closed up the flesh at that site.(22) And God ה׳ fashioned the side that had been taken from the Human into a woman, bringing her to the Human.(23) Then the Human said,
“This one at last
Is bone of my bones
And flesh of my flesh.
This one shall be called Woman,*Woman Heb. ’ishshah; so trad. More precisely in context, “a (female) member of the human species.” See next note and the Dictionary under ’ish.
For from a Human*a Human More precisely, “the (formerly lone) member of the human species.” NJPS “man”; trad. “Man.” See the Dictionary under ’ish. was she taken.”(24) Hence a man*man So trad.; Heb. ’ish. Contrast the previous verse. leaves his father and mother and clings to his wife,*wife So trad.; Heb. ’ishshah (with possessive suffix). Cf. the previous note and contrast the previous verse. so that they become one flesh.

(1) aThere are many difficulties in the poetry of Job, making the interpretation of words, verses, and even chapters uncertain. The rubric “Meaning of Heb. uncertain” in this book indicates only some of the extreme instances.Afterward, Job began to speak and cursed the day of his birth.(2) Job spoke up and said:(3) Perish the day on which I was born,
And the night it was announced,
“A male has been conceived!”(4) May that day be darkness;
May God above have no concern for it;
May light not shine on it;(5) May darkness and deep gloom reclaim it;
May a pall lie over it;
May bMeaning of Heb. uncertain.what blackens-b the day terrify it.(6) May obscurity carry off that night;
May it not be counted among the days of the year;
May it not appear in any of its months;(7) May that night be desolate;
May no sound of joy be heard in it;(8) May those who cast spells upon the daycOr “sea,” taking Heb. yom as equivalent of yam; compare the combination of sea with Leviathan in Ps. 74.13, 14 and with Dragon in Job 7.12; cf. also Isa. 27.1. damn it,
Those prepared to disable Leviathan;(9) May its twilight stars remain dark;
May it hope for light and have none;
May it not see the glimmerings of the dawn—(10) Because it did not block my mother’s womb,
And hide trouble from my eyes.(11) Why did I not die at birth,
Expire as I came forth from the womb?(12) Why were there knees to receive me,
Or breasts for me to suck?(13) For now would I be lying in repose, asleep and at rest,(14) With the world’s kings and counselors who rebuild ruins for themselves,(15) Or with nobles who possess gold and who fill their houses with silver.(16) Or why was I not like a buried stillbirth,
Like babies who never saw the light?(17) There the wicked cease from troubling;
There rest those whose strength is spent.(18) Prisoners are wholly at ease;
They do not hear the taskmaster’s voice.(19) Small and great alike are there,
And the slave is free of his master.(20) Why does He give light to the sufferer
And life to the bitter in spirit;(21) To those who wait for death but it does not come,
Who search for it more than for treasure,(22) Who rejoice to exultation,
And are glad to reach the grave;(23) To the man who has lost his way,
Whom God has hedged about?(24) My groaning serves as my bread;
My roaring pours forth as water.(25) For what I feared has overtaken me;
What I dreaded has come upon me.(26) I had no repose, no quiet, no rest,
And trouble came.

(19) By the sweat of your brow
Shall you get bread to eat,
Until you return to the ground—
For from it you were taken.
For dust*dust Heb. ‘afar. Cf. the second note at 2.7. you are,
And to dust you shall return.”

(10) Don’t say, “How has it happened that former times were better than these?” For it is not wise of you to ask that question.

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: “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, 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.