Genesis Chapter 1   

The manner by which the Torah presents the story of Creation is no less significant than the actual content of the verses.

Everyone knows the key phrase that ends each day of Creation: "And there was evening and there was morning - one day." There are additional phrases that repeat themselves, such as "Elohim said", "Elohim saw that it was good" and "And so it was."

Even though certain days may vary from this basic format, certainly each day begins with the phrase "and Elohim said." This observation leads us to the conclusion that Day One must begin with the first "Elohim said" (Genesis 1:3), thus using the first two verses as an introduction while the last one, on the Seventh Day (Genesis 2:1-3) form the conclusion of this unit, using the same phrase "heavens and earth" and the verb "create" which was introduced in Genesis 1:1 to define the primary topic of this entire unit - Elohim's Creation of the Heavens and the Earth. This topic is presented through a daily progression that spans over six days.

The phrase "Elohim said" begins each day, and is always followed by an act - something new, that didn't exist the day before. After each act of Creation, we may find comments such as Elohim giving names or duties to what He just created with an additional "Elohim said".

On days Three and Six we find "and Elohim said" repeated twice on each of these days, and each time it is followed by a distinct act of Creation, followed by the evaluation of "Elohim saw that it was good". This suggests that each of these days will contain two acts of Creation.

Day One - Genesis 1:3-5

Elohim's first act of creation was what we call Light. This creation was followed by a naming process, where Elohim called the light Day, and the darkness (the lack of light) was called Night.

Day Two - Genesis 1:6-8

Elohim made the "rakiya" - firmament, whose function was to divide
between the 'water above' and the 'water below'. Then, Elohim named these 'waters above' - "heavens". Note that the 'waters below' were not named until Day Three. This is the only time when creation was not followed by the phrase "Elohim saw that it was good". Something on this day was either 'not so good' or at least incomplete.

Day Three - Genesis 1:9-12

Stage One - the first "Elohim said"

Elohim made the dry land then named it Aretz - Earth, and the remaining 'Waters' Yamim - Seas, followed by the positive evaluation: "Elohim saw that it was good".

Stage Two - the second "Elohim said" - Genesis 1:11-12

Elohim created 'vegetation', all the various species of vegetables and fruit trees, emphasizing precisely what makes the plant kingdom unqiue - how these species contain seeds that will produce the next generation. Elohim no longer gives names to what He created but still gives positive evaluation "it was good" twice in Day Three, because it contains two "Elohim said". Note the 'quantum leap' in this creation process from stage 1 to stage 2 in Day Three. Up until Stage 2, everything was inanimate (non-living). From that point on, living things were created. We uncover a similar 'quantum leap' when we see the progression from Stage 1 to stage 2 in Day Six, when we jump from animal to man. Stage 1 of Day Three is the last time that we find Elohim giving names. (He gave names only to His 'non-living' creations. Later on, it will be man's job to give names to the livings things. (Genesis 2:19)

Day Four - Genesis 1:14-19

Elohim created the sun, moon and stars. This time He explained the function of His new creations instead of giving names (they shall be for signs and appointed times; and later, to give light on the land (Genesis 1:14-15) and to rule over day and night. (Genesis 1:18)

Day Five - Genesis 1:20-23

On the Fifth day, we find yet another 'quantum leap', as Elohim begins His creation of the 'animal kingdom'. (A big 'leap' from 'vegetation') Elohim created all livings things that creep in the water or fly in the sky (fish and fowl). Even though this day follows the standard 'form' we find two very important additions.

1. The verb "bara - create" is used to describe how Elohim created the animal kingdom. It is the first time that this verb has been used since verse 1, which introduced this entire unit. The use of this special verb reflects this 'quantum leap' to the animal kingdom in this critical stage in the creation process.

2. A 'blessing' is given (for the first time) to the fish and fowl after their creation, that they should be "fruitful and multiply and fill the seas and skies." This blessing relates to the very essence of the difference between the plant kingdom and the animal kingdom. Whereas self produced seeds allow vegetation to reproduce itself, the animal kingdom requires mating for reproduction to take place, and hence the need for blessing of "be fruitful and multiply" to keep each species alive.

Day Six - Genesis 1:24-31

Like in Day Three, we find two stages of creation in day six, each beginning with the phrase "Elohim said", with yet another 'quantum leap' in between:

Stage One - Genesis 1:24-25

Elohim created the living things that roam on the land, the animals. He found it necessary to create them independently in the first stage of Day Six, instead of including them with His creation of the rest of the animal kingdom (with the fish and the fowl) in Day Five. Stage One of Day Three (separating the Earth from the 'water below') completed a process that Elohim had begun in Day Two, likewise Stage One of Day Six (the animals) completed a process that Elohim began in Day Five.

Stage Two - Genesis 1:26-31

Here Elohim created man "in His own image." Once again the verb "create" is used to describe this act of creation, suggesting that the progression from animal to man is no less a 'quantum leap' than the progression from vegetation to animal. Here we find the purpose for man's creation - to be master over all of Elohim/God's earlier creations. Man was not only Elohim's last Creation but also His highest creation, who became responsible to rule over all other creations 'below the heavens.' This explains why we find yet another blessing, similar to the blessing on Day Five. This blessing to man included not only fertility, but also related to his potential to exert dominion over all that Elohim had created. (Genesis 1:26)

The final section beginning with the phrase "Elohim said" (Genesis 1:29) is quite different than all the earlier ones, as this statement does not introduce an act of Creation, but rather the administration of food. Here Elohim allowed the animal kingdom to consume the plant kingdom. The green grass was given for the animals to graze upon, while man received the 'added privilege' of eating the fruit of the trees. (Genesis 1:29-30)

All of these 'variances' from the standard format in regard to Elohim's creation of man emphasize that there is something very special about man's creation and hence, his purpose.

What can we learn from this unique manner of Creation?

Elohim not only created, but also stated the purpose of His
creations. The last three days reveal the potential for what was created in the first three days. One primary message that emerges is that Creation, with all its complexities and wonders, was a willful act of Elohim. By keeping Shabbat and resting on the seventh day, as Elohim did, we assert our belief that He alone is the power behind creation (nature). In his daily life, man encounters a constant relationship with his surroundings and environment (nature). Man does not need the Torah to inform him that these things exist; it stares him in the face every day. Nor can he avoid it, rather he must constantly struggle with it.

Man, in his ignorance, may think that nature simply exists, and does not relate to any form of a Higher Power. Therefore the Torah begins with story of Creation and man's relationship with Elohim, that he may recognize that nature is indeed the act of One Elohim, that the universe was created for a purpose and that Elohim still continues to oversee it.

Man In Genesis chapter 1

In Genesis chapter 1, man emerges not only as the climax of
Creation but also as its master.

"And Yahveh blessed man saying; be fruitful and multiply, fill the earth and master it, and rule the fish of the sea, and the birds in the sky, and the living things that creep on the earth." Genesis 1:28

This was a blessing to man, and not a commandment. One could consider this blessing almost as a definition of man's very nature. Just as it is natural for vegetation to grow and for all living things to reproduce, it is also natural for man to dominate his environment; it becomes his natural instinct.

The Torah's use of the verb "bara - create" at each major stage of creation, and then in its description of Elohim's creation of man, may shed light on this topic. When comparing nature and man's relationship with the animal kingdom, some conclude that man is simply just another part of the animal kingdom ~ he may be more advanced or developed than the 'average monkey' but biologically he is no different, they say. The Torah's use of the verb "bara" to describe the creation of man informs us, however, that man is a completely new category of creation. He is created in the image of Elohim with spiritual potential, unlike any other form of nature. In other words, man's creation in a separate stage of Day Six, and the use of the verb "bara" as well as the special blessing, all come to teach that man is indeed a quantum leap above all other creations and should not be viewed as just the most advanced animal in the universe.

In conclusion, Genesis chapter 1 teaches us to recognize that our nature to dominate all other living things is a Divine act of Creation. 

 

Video Teaching By Rena Richman

 Creation of Man, part I

 

 Creation of Man, part II

 

 Chava (Eve)