The key to this will be found in the phrase, “For [G-d’s] people are part of G-d…”14;

אַךְ הָעִנְיָן יוּבַן, עַל פִּי מַה שֶּׁכָּתוּב: "כִּי חֵלֶק ה' עַמּוֹ וְגוֹ'",

[they are] part of the Four-Letter Name of G-d.

חֵלֶק מִשֵּׁם הַוָיָ' בָּרוּךְ־הוּא,

Thus, describing G-d’s infusion of a soul into the body of Adam, it is written: “And He blew into his nostrils a soul of life,”15

כְּדִכְתִיב: "וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים",

and, as the Zohar comments,16 “He who blows does so from within him, etc.”17

וּ"מַאן דְּנָפַח מִתּוֹכוֹ נָפַח וְכוּ'".

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.

וְאַף שֶׁ"אֵין לוֹ דְמוּת הַגּוּף וְכוּ'" חַס וְשָׁלוֹם,

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

However, the Torah “speaks as in the language of men,”19 i.e., anthropomorphically.

אַךְ "דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם".

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.

כִּי כְּמוֹ שֶׁיֵּשׁ הֶפְרֵשׁ וְהֶבְדֵּל גָּדוֹל בָּאָדָם הַתַּחְתּוֹן, עַל דֶּרֶךְ מָשָׁל, בֵּין הַהֶבֶל שֶׁיּוֹצֵא מִפִּיו בְּדִיבּוּרוֹ לַהֶבֶל הַיּוֹצֵא עַל־יְדֵי נְפִיחָה,

The breath that issues with his speech embodies the soul’s power and life-force only minimally,

שֶׁבַּיּוֹצֵא בְּדִיבּוּרוֹ – מְלוּבָּשׁ בּוֹ כֹּחַ וְחַיּוּת מְעַט מִזְּעֵיר,

and that is only from the superficial aspect of the soul that dwells within him.

וְהוּא בְּחִינַת חִיצוֹנִיּוּת מִנֶּפֶשׁ הַחַיָּה שֶׁבְּקִרְבּוֹ,

But the breath that issues when he blows forcefully, from deep within himself,

אֲבָל בַּיּוֹצֵא בְּכֹחַ הַנּוֹפֵחַ, דְּמִתּוֹכוֹ נָפַח –

embodies the internal power and life-force of the vivifying soul….

מְלוּבָּשׁ בּוֹ כֹּחַ וְחַיּוּת פְּנִימִית מִבְּחִינַת הַנֶּפֶשׁ הַחַיָּה וְכוּ'.