בראשית, פרק ג׳, פסוק כ׳

Following the decree of mortality upon the first man and woman, a profound shift in their relationship occurs as the man gives his wife a specific, personal name, moving from a general classification to a defined identity. The primary approach among commentators is that this naming takes place immediately after the sin. Originally, she was known simply as "woman," reflecting her initial purpose as an equal partner in intellectual and spiritual growth. However, once they face their new reality as mortal beings, her central role shifts toward ensuring the survival of the human race through childbirth. The new name captures this fundamental change in purpose. Additionally, the very act of assigning a name represents the newfound authority and control granted to the man over his wife [קאסוטו]. Conversely, another perspective suggests that this naming actually occurs earlier, alongside the naming of the animals. It is recorded at this moment to connect the creation of the woman with the sin of the serpent, illustrating the complete chain of events [רש״י, מזרחי, גור אריה, לבוש האורה].

The chosen name carries profound and varied layers of meaning. One approach connects it directly to the concept of life [אבן עזרא, רש״י, חזקוני, רש״ר הירש]. Rather than using a word that mirrors the term for a wild animal, the man selects a unique variation to distinguish her from the beasts and elevate her human dignity [רד״ק, ביאור יש״ר, מחוקקי יהודה]. A contrasting interpretation links the name to the Aramaic word for a snake. Because she listened to the serpent's persuasion, she essentially became like a snake herself, causing her husband to stumble and bringing ruin into the world [כלי יקר, אור החיים, הכתב והקבלה, צרור המור, קאסוטו]. A third view suggests the name stems from the root of speech, reflecting a talkative nature. It was her extended conversation with the serpent that ultimately led to the downfall [רבינו בחיי, צרור המור, קיצור בעל הטורים, צאינה וראינה].

The accompanying title, "mother of all living," also invites multiple understandings. The accepted approach is that she is specifically the mother of all human beings—creatures capable of speech—rather than the mother of animals [אבן עזרא, רד״ק, רס״ג, ביאור יש״ר]. However, some view the word "mother" as a title of nobility or leadership, indicating that she sustains and exercises authority over the animal kingdom [בכור שור, רא״ש, חזקוני]. Others look deeper into the concept of living, suggesting it refers to far more than mere biological existence. Instead, it represents a life filled with joy, pleasure, spiritual elevation, and comfort, which she brings to the man [העמק דבר, תורה תמימה]. Finally, a more complex perspective highlights the inherent paradox of her title. Precisely because she brought death and physical limitation into the world, she becomes the mother of all those who must now reproduce in order to survive. Ultimately, she is the mother of all living beings whose destiny is to eventually die and return to the dust [אלשיך, חתם סופר, קונטרס חיבה יתירה].