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.

(18)God said, “It is not good for the Human to be alone; I will make a fitting counterpart for him.”(19) And God ה׳ formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the Human to see what he would call them; and whatever the Human called each living creature, that would be its name. (20) And the Human gave names to all the cattle and to the birds of the sky and to all the wild beasts; but no fitting counterpart for a human being was found.(21) So God ה׳ cast a deep sleep upon the Human; and, while he slept, [God] took one of his sides 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, For from a Human was she taken.” (24)Hence a man leaves his father and mother and clings to his wife, so that they become one flesh.

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.

By these words God intimates that there is to be a communion, not with all men, but with those who are willing to be assisted and in their turn to assist others, even though they may scarcely have any power to do so; since love consists not more in utility than in the harmonious concord of trustworthy and steadfast manners; so that every one who joins in a communion of love may be entitled to utter the expression of Pythagoras, "A friend is another I."

(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 you are, And to dust you shall return.”

(1) 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 what blackens 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 day 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?

(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.

(1) 'לא טוב היות וגו IT IS NOT GOOD etc. — I shall make an help meet for him in order that people may not say that there are two Deities, the Holy One, blessed be He, the only One among the celestial Beings without a mate, and this one (Adam), the only one among the terrestrial beings, without a mate (Pirkei D'Rabbi Eliezer 12).

This God is One God; He is neither two nor more than two but One to whose Unity there is no comparison among the individual units in the universe; not like the unit of a genus which embraces many individual units, nor like the unit of a body which is divisible into parts and particles, but a Unit to Whose Unity no other unit in the universe is like. Supposing that there are many deities is equivalent to an admission that they are corporeal, because like individual beings do not differ save in chance traits characteristic of bodies and material things only. Thus supposing the Creator to be corporeal and material would force a conclusion that He is finite, for, it is impossible to imagine a body which does not end in dissolution; but our God, blessed is His Name! beholding that His power is infinite and uninterrupted, for lo, the universal sphere continues to revolve forever. His power is positively not a physical power. And, because He is Incorporeal, none of the chance traits, characteristic of bodies, so as to be divisible or an offshoot of another being, can be attributed to Him. Therefore, the impossibility for Him to be but One. And, the knowledge of this doctrine of Monotheism is a mandatory commandment, saying: "The Lord our God is One God" (Deut. 6.4).

Know that the negative attributes of God are the true attributes: they do not include any incorrect notions or any deficiency whatever in reference to God, while positive attributes imply polytheism, and are inadequate, as we have already shown.

(14) He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?

(22) And God ה׳ said, “Now that humankind has become like any of us, knowing good and bad, what if one should stretch out a hand and take also from the tree of life and eat, and live forever!”

(1) AND NOW, LEST HE PUT FORTH HIS HAND. The Holy One, blessed be He, wanted His decree concerning the death of Adam to be fulfilled, and if he were to eat of the tree of life which was created to give everlasting life to those who ate of its fruit, the decree would be nullified; for either he would not die at all or his day of death would not come at the time it was decreed for him and his descendants to die. And now that Adam had the power of choice, He therefore guarded this tree from him for at first Adam did only what he was commanded and he did not eat thereof as he did not need it.

(39) oh, hear in Your heavenly abode, and pardon and take action! Render to that individual according to their ways as You know their heart to be—for You alone know every human heart.

You shall not take vengeance or bear a grudge against members of your people. Love your fellow like yourself: I am ה׳.

Another time a non-Jew came before Shammai and said, "I will convert if you can teach me the entire Torah while I stand on one foot." Shammai pushed the non-Jews aside with the ruler that was in his hand. The non-Jew came before Hillel and Hillel converted him saying, "What is hateful to you, do not do to your neighbor, that is the entire Torah, the rest is just commentary, now go and study."