The key to this will be found in the phrase, [14] "For [G-d's] people are part of G-d....", [they are] part of the Four-Letter Name of G-d.

Thus, [describing G-d's infusion of a soul into the body of Adam], it is written: [15] "And He blew into his nostrils a soul of life," and, [as the Zohar comments], [16] "He who blows, does so from within him, etc." [17]

[The metaphor of blowing signifies that the soul of a Jew originates in the innermost aspect of G-dliness - in the Tetragrammaton, as shall be soon explained].

Now [G-d] has no bodily form, and so on, [18] G-d forbid.

[How, then, is it possible to say that G-d "blew", and to speak of a "part" of Himself?]

However, the Torah [19] "speaks as in the language of men," [i.e., anthropomorphically].

By way of analogy: There exists a vast difference in the case of mortal man between the breath issuing from his mouth while speaking and the breath of forceful blowing.

The breath that issues with his speech embodies the soul's power and life-force only minimally, and that is only from the superficial aspect of the soul that dwells within him.

But the breath that issues when he blows forcefully, from deep within himself, embodies the internal power and life-force of the vivifying soul....

[Just as there exists a vast difference between man's speaking and forceful blowing]:

   

Notes:

14. (Back to text) Devarim 32:9.

15. (Back to text) Bereishit 2:7.

16. (Back to text) See above, Part I, beg. of chapter 2, citing the Zohar.

17. (Back to text) The Rebbe Shlita suggests that "etc." alludes to the continuation of this statement above, Part I, beg. of chapter 2: ".... from his inwardness and his innermost being."

18. (Back to text) Note of the Rebbe Shlita: " `Etc.' signifies `nor body' - from the hymn entitled Yigdal. See also beginning of Likutei Torah leGimmel Parshiyot."

19. (Back to text) Berachot 31b.