בראשית ברא אלהים את השמים ואת הארץ
Bereshit bara Elokim et haShamayim v'et haAretz.

The word 'Bereshit' itself holds a myriad of possibilities, yet it symbolizes the beginning, the principle. "Bereshit bara Elokim" translates to "In the beginning, Elokim created." This marks the onset of a grand narrative illustrating the unfolding of creation in seven distinct phases. The narrative employs pivotal elements, portraying everything as initially chaotic and void, and emphasizing how creation inherently entails the establishment of order. Each day or stage of creation is described with the phrases "it was evening, it was night, it was day.” Here, "ierev" signifies chaos, while "boker" represents order. This narrative culminates with the phrase "va ierev va boker, yom haShishi," meaning "it was evening and it was the day of the sixth day."

Upon examining this narrative, even superficially yet coherently, it becomes evident that The Creator, for some inexplicable reason, chose a progressive seven-stage process for creation, rather than manifesting everything in one sweeping gesture. The narrative of Bereshit is inherently progressive and profoundly evolutionary. It details an evolutionary journey where light emerges first, followed by molecules, amino acids, plants, and eventually, various forms of animal life: fish, birds, amphibians, reptiles, mammals, vertebrates, culminating with the advent of humans. This progression mirrors the observable evolutionary spectrum from general to particular, from the basic elemental light, the energy cornerstone of all creation, to the most intricate creation, the woman. The narrative is cosmogonic, expounding on the formation of the cosmos.

An intriguing aspect of the first Bereshit narrative is the portrayal of The Creator as "Elokim." "Elokim" is a moniker for The Creator embodying the attributes of Din, Geburah – representing judgment, law, and order. Understanding "Elokim" poses a challenge due to its plural form. Interestingly, the gematria (numerical value) of "Elokim" is 86, identical to that of "haTeva" (nature), symbolizing the natural laws or physics. In this narrative, every act of creation is undertaken by "Elokim."

At the inception of creation, the particle “et" (alef tav) plays a pivotal role, signifying the utilization of language in creation. The Creator vocalized ten utterances during creation, correlating to the Aseret ha-Devarim or the Ten Statements, which are linked to the ten Sefirot. The Sefirot are the channels through which energy flows, and the 22 pathways of the Tree of Life are the Hebrew letters accommodating this energy. The summation of the 10 Sefirot and the 22 pathways equals 32, precisely the number of times the name "Elokim" appears in the first text of creation.

It's crucial to delineate the distinctions between "create," "form," and "make" (barah, yatzar, and asah):
- “Barah” denotes the creation of something from nothing, an exclusive divine act.
- “Yatzar” entails molding or shaping from pre-existing material.
- "Asah" refers to rendering something into a more physical or tangible form.
These distinctions are imperative for a nuanced understanding of the text.

The narrative of the first creation in Genesis accentuates the term "barah" (create) and underscores gender equality in the creation of the human being. It’s notable that the narrative employs the term "Elokim" to denote The Creator.

The creation of Adam is depicted as a molding process from the earth, akin to sculpting clay. In this narrative, The Creator infuses a divine spark into man through his nostrils, endowing him with life and consciousness. This entity, named Adam, is crafted with a blend of earthly and divine elements, rendering him a unique, living being. A pivotal difference in this first narrative is the portrayal of man’s creation. The text elucidates that The Creator crafted man in His image, embodying both male and female elements. This challenges the traditional masculine depiction of The Creator, illustrating an equality of male and female principles within the divine image (Bereshit 1:26-27).

The narrative of the second creation starkly diverges. It begins with the phrase "These are the chronicles of the heavens and the earth when they were created," shifting focus away from cosmic creation. In this narrative, The Creator is denoted as "haShem," reflecting a facet of divine mercy. Here, The Creator forms man from the earth's dust, employing earthly material for his creation. This narrative emphasizes the physical formation of the human being from earthly elements, accompanied by the infusion of life through divine breath (Bereshit 2:7).

The disparities between the two narratives are significant, illuminating different perspectives on creation. The first narrative centers on creation ex nihilo, whereas the second narrative focuses on the formation of man from earthly elements and divine mercy.

Furthermore, the first narrative accentuates that Adam is crafted in the image of Elokim, suggesting a gender equality in his creation. Conversely, in the second narrative, the creation of the woman from Adam's side raises queries regarding whether Adam initially existed alone or if his female aspect was previously unconscious (Bereshit 2:21-22).

These divergences between the narratives have spurred various interpretations. Some scholars propose that the two narratives represent different lenses on creation—one centered on cosmogenesis, the other on specific details. Others conjecture that they might portray two different planes of reality. The disparities between the Genesis creation narratives incite significant philosophical inquiries about the nature of The Creator and creation, as well as the nexus between the divine and the earthly. These interpretations continue to be scrutinized and deliberated within the Jewish tradition to this day.

It’s imperative to grasp that the interpretations of the scholars (chachamim) are not mere personal conjectures, but undergo a stringent process of exegesis and analysis grounded in precise laws, ensuring their interpretations are anchored in the logic and coherence of the texts.

Now, let us delve deeper into the elucidation provided, from the perspective of the Olamot (worlds) and the interplay between judgment and mercy:

First Story of Creation:
- This narrative is situated in the world of Beriah and the sefira (attribute) Binah, encompassing intellectual and spiritual planes.
- The paramount word in this narrative is "bara", epitomizing

creation from nothingness, or creation ex nihilo.
- In this ideal realm, creation must validate its existence through merit, as The Creator sets forth a standard of divine judgment. The world must be robust and worthy of existence.
- In this narrative, the human being is crafted in the image and likeness of The Creator, hinting at gender equality within the divine ideal.

Second Story of Creation:
- This narrative unfolds in the world of Yetzirah, spotlighting emotions and the sefirot known as “Zeir Anpin" (the small face).
- Contrary to "Elokim," the name of The Creator "HaVaYaH," which symbolizes divine mercy, is employed. Judgment and mercy are intertwined in this plane.
- In this narrative, The Creator "forms" man from pre-existing material, indicating that the human being possesses free will and is tethered to the instincts of good and evil.
- The realm of Eden, where man is placed, is situated in the world of Yetzirah, nestled within this emotional plane.

A core facet of divine mercy is manifested in creation. Had only divine judgment been exercised, the world would have faced annihilation. Hence, The Creator had to temper the vigor of judgment, melding it with mercy to bestow upon the human being the privilege of free will. If every erroneous choice culminated in immediate retribution, genuine freedom of choice would cease to exist. However, by rendering the consequences of decisions more pliable, true freedom is bestowed. One can opt for good or evil and possesses the chance for redemption.

When The Creator crafted man, He endowed him with the creative prowess of speech, symbolized by the word "vaYitzer" (formed). However, The Creator observed that man existed in solitude, indicating an absence of harmonious unity between male and female. At this juncture, The Creator crafted man and woman as distinct beings, enabling them to unite and complement each other.

These two narratives of creation are not antagonistic; instead, they unravel on different planes. The first narrative transpires in the world of divine conceptual ideas, while the second narrative is anchored in the emotional world of human decisions.
Both narratives are equally valid and complementary.

Moreover, this mystical vantage point unveils that creation doesn’t adhere to a linear timeline. The higher worlds coexist synchronously with the physical world, and every entity within the physical world has roots in the higher worlds. Life within the material world can be taxing due to inherent limitations, yet it also proffers the opportunity for growth and divine connection.

This emphasis on discerning divine and human planes aids us in appreciating the profundity of the sacred texts, opening avenues for a ceaseless journey of Torah study and exploration.

The enigma of The Creator's creation evades our comprehension. The initiation of the Torah with the letter "bet" rather than "alef" is notable. The letter "bet" demarcates a boundary, indicating that certain realms remain beyond our understanding pre-creation. The Creator transcends our comprehension.

The query of whether descending to this world was an integral part of the divine plan is intricate. Some contend that this world serves as a realm for learning and growth, while others believe that the hardships of earthly life could have been circumvented. However, the crux is that we possess the freedom of choice in the here and now, regardless of The Creator’s foresight.

Creation extends beyond our physical world. Numerous levels of existence pervade, inclusive of higher worlds, home to entities like angels and divine forces.

The narrative of Eden transpires in the world of Beriyah, which also houses the Upper Garden of Eden. This realm is described as an abode for souls that have earned the privilege of entering this sublime realm as a reward for their endeavors in this world.

In this parashat, the emphasis is on relentless renewal and spiritual growth. Each encounter with the Torah, even if it revisits the same narrative, alters our understanding, offering a perpetual opportunity for spiritual growth and deeper comprehension.