Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Ada yang unik dalam kisah diatas (Kejadian 2:7):
Kata yang di bold-merah adalah : va–yyitzer - Dan Dia (Tuhan) membuat/membentuk...
Kata tersebut ditulis dengan double-Yod '' yy dan hanay sekali digunakan dalam Kejadian 2:7 saja, selebihnya hanya menggunakan single-Yod ' y
Misal di dalam pasal yang sama, ayar 19 :
19 וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָֽאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עֹוף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאֹות מַה־יִּקְרָא־לֹו וְכֹל אֲשֶׁר יִקְרָא־לֹו הָֽאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמֹֽו׃
19 Lalu TUHAN Allah membentuk dari tanah segala binatang hutan dan segala burung di udara. Dibawa-Nyalah semuanya kepada manusia itu untuk melihat, bagaimana ia menamainya; dan seperti nama yang diberikan manusia itu kepada tiap-tiap makhluk yang hidup, demikianlah nanti nama makhluk itu.
Yod adalah Tangan
The Early Semitic pictograph of this letter is i, an arm and hand. The meaning of this letter is work, make and throw, the functions of the hand. The Modern Hebrew name “yud” is a derivative of the two letter word “yad” meaning "hand", the original name for the letter.
The ancient and modern pronunciation of this letter is a "y". In Ancient Hebrew this letter also doubled as a vowel with an “i” sound. The Greek language adopted this letter as the “iota”, carrying over the “i” sound.
The ancient pictograph i, was turned 90 degrees to become the i in the Middle Semitic script. The letter continued to evolve into the simpler form i in the Late Semitic script. The Middle Semitic form became the Greek and Roman I. The Late Semitic form became the Modern Hebrew .
Tuhan telah turun tangan dengan kedua tangan Nya untuk membentuk manusia!
Selebihnya tinjauan dari sisi lain bisa anda lihat disini http://www.jtsa.edu/x9124.xml
The Talmud relates an intriguing commentary on a verse describing the creation of humanity, “The Lord God formed man from the dust of the earth” (Genesis 2:7): “Rav Nahman, son of Rav Hisda, taught: ‘Why in “the Lord God formed man” is formed written with two yods?’” (Berachot 61a). Any idiosyncrasy in the biblical text is fodder for rabbinic interpretation, and here the Talmud raises a spelling concern. Rav Nahman is questioning why, in this verse, the word for formed (ya–yyitzer) is written with two of the Hebrew letter yod, instead of in its normal manner with one yod.
Answering his own question, Nahman insists that we are created with two inclinations, one convincing us to be good and the other pulling us to be evil. A fitting commentary on the spelling discrepancy, but, after some give and take, we are presented with an alternative reason: “It must be interpreted [the point of the two yods] as Rav Shimon ben Pazzi said: ‘Woe is me because of my Creator [yozri], woe is me because of my inclination [yizri]!’” The Hebrew language is rich; a single three-letter root can have multiple meanings, depending on context and vowel placement. This is a perfect example. With some Hebrew acrobatics, Shimon ben Pazzi is reading the Hebrew word va–yyitzer with two possible translations, creator and inclination. The doubling of the yods provokes him to use its double meaning.
Emmanuel Levinas, in his reading of this paragraph of the Talmud, elucidates the nuanced difference between the understandings of Rav Nahman and Rav Shimon ben Pazzi and further demonstrates the richness of their commentaries:
The word va–yyitzer, broken down into vay–yitzer would mean “woe to the creature” (vay, an interjection like alas, is common in popular Jewish speech, notably in Yiddish): woe to the creature, woe when I obey my Creator (for in obeying my Creator I am constantly disrupted by my creaturely nature), but woe is to me also when I obey my essence as creature, my inclinations. I am still torn, but this time not between the right and the left, as a sign of my freedom, but between the high and the low. Between the Law and nature, between the Creator and the condition of creature, to be man remains as dramatic as the conflict between opposing passions (Nine Talmudic Readings, 165-166).