3:20ג׳:כ׳
1 א

ויקרא האדם, כשהובאה לפניו קרא לה שם כמו שקרא לבהמה לחיה ולעוף. וזה השם שקרא לה הוא השם המיוחד לה, כי שם הכללי כבר זכרו באמרו לזאת יקרא אשה. ויתכן לפרש כי אחר שאכלו מעץ הדעת קרא לה זה השם, לפי שבאכילת הפרי ההוא נחחדשה להם תאות המשגל וידעו שיולידו לפיכך אמר "אם כל חי" ופירש חי, מדבר, וכן "ויברך כל בשר" (תהלים קמ"ה) "יבוא כל בשר" (ישעיה ס"ו) ואינו אלא על בני אדם. ואמרו כי קראה חוה ולא חיה ביו"ד להפריד בינה ובין חיות השדה:

ויקרא האדם, when Chavah had originally been placed before him, he had named her just as he had named all the animals, the name חוה, however, was her individual name, not the name of the female of the human species. It is possible to explain that after Adam and his wife had eaten from the tree of knowledge, Adam gave her this name, seeing that due to having eaten from that tree, their libido had been awakened, and they knew that they would reproduce themselves. This is why Adam added: אם כל חי, the meaning of the word חי here referring to the kind of living creatures who possessed the power of speech. Generic names for human beings such as חי here, are also found in Psalms 145,21 ויברך כל בשר, where David does not refer to the animals blessing the name of G’d, but only to the human species doing this. The same applies to Isaiah 66,23 יבא כל בשר, where the prophet predicts that all of humanity in those days will come once a month to Jerusalem or even weekly, to pay their respects to the Lord in Jerusalem. [probably those living near Jerusalem will come once a week, whereas those living farther away will come only once a month. Ed.] The letter ו in the word חוה instead of the letter י was to distinguish her from the beasts of the field.