"God created two Adams, and not one: the first (Gen. 1:26) he "blessed" but did not ensoul with "the breath of life"; the second (Gen. 2:7) he created, but this time with a soul, because the first was not fit to "till the soil" of Eden -- which is to say, to bring the Kingdom of Heaven into fruition. The first is called "beasts of the field" (Gen. 1:24), while the second is called, "Adam", or Man, as described in the passage:

"Yahweh God said, 'It is not good for MAN to be alone. I will make a helpmate for him.' So from the soil Yahweh God fashioned all the wild beasts . . . These he brought to the man . . . But the man did not find a suitable helpmate from among them." (Gen. 2:18)

About this passage and its direct implication that God brought all the "wild beasts" to Adam for him to choose a helpmate from among them, the Zohar says:

"Alas for the stupidity and blindness of men who do not perceive the mysteries of the Torah and do not know that by 'the beasts of the field' are designated the unlearned [first creation] . . . The 'beasts of the field' were like [soul-less] animals among men." (Zohar 1:128a-b)

THE SERPENT [NACHASH] WAS MORE CUNNING THAN ALL THE BEASTS OF THE FIELD. (Gen. 3:1)

In other words, he was their leader, the first "man" created in Genesis 1:26 who was "fruitful and multiplied" with his female counterpart ("Lilith"), thus creating the "beasts of the field", or the "unlearned" and "soulless" mankind referred to in the Zohar. Moreover, the Zohar states, this Serpent Nachash (who, Rashi brings down, walked upright "like a man"; until he was "cursed"; by God to "crawl on [his] belly and eat dust" in Genesis 3:14), this Nachash was "the ideal form of . . . the Satan" (Zohar 1:35b). Thus, Nachash was to the "first" creation what Adam was to the "second"; -- a prototype of a specific species -- the significant difference between them being, as I pointed out at the beginning of this lecture, that the second Adam received a "living soul", but Nachash (the first Adam) did not. 

from A KABBALISTIC MIDRASH ON GENESIS by Reb Yakov Leib HaKohain