This Shabbat, we begin the Torah with the reading of Parashat Bereshit, the opening narratives of Genesis. The Torah opens with the majestic account of Creation in seven days. Most scholars believe that the Torah assumed that G-d created the world from some pre-existent matter. The Torah states, "the earth was unformed and empty". This conflicts with the classic philosophical view that G-d created "something out of nothing".

Genesis chapter one has the process of creation occur through the word of G-d. Because of this creation, the very letters of the Hebrew alphabet are credited as having mystical power. The Kabbalah utilizes this creative power of the Hebrew alphabet.

The light of the first day of Creation intrigued our commentators. Obviously, it could not be the light of the sun as the sun is created on the Fourth Day. Traditional commentators associated the light of the First Day with the light of spiritual insight. Most modern analysts think that this light is the light of the early sunrise, before the sun has appeared above the horizon.

The second day of Creation resulted in the separation of the waters from the heavens. This division reflects the ancient belief in the waters above the heavens and below the earth. It was believed that the firmament of the sky held back the heavenly waters while that solid earth held back the subterranean waters. During the flood of Noah, these two sources of water inundated the earth.

The Torah shares the creation of the planetary bodies on the fourth day of creation. The rabbis shared the moralistic parable of the creation of the sun and the moon. At the beginning of time, the sun and moon were equivalent in size. However, because of the envy of the moon for the light of the sun, it was reduced in power. The stars were then created to comfort the moon.

G-d creates humanity on the sixth day of creation. The sages were puzzled by the use of the plural form in the declaration, "Let us make humanity in our image." They responded that G-d was consulting with the angels in this creation. Modern scholars assert it is the plural of majesty.

The creation of humanity in Genesis chapter one presents man and woman as simultaneous births. In the Midrash, the original person is conceived as a hermaphrodite. G-d divides this original Adam into man and woman, as we know them today. Therefore, the rabbis claim each of us is searching for the missing half. In Jewish folklore, the original woman of Genesis chapter one is claimed to be Lilith, the queen of the demons. Because she is equal to Adam, she demands to dominate him in their physical intimacy. Adam refuses, whereupon Lilith flies away and assumes her demonic role.

G-d imparts a special role to man and woman to assert themselves over creation. Although some ecologists claim that this passage is the source of environmental license, the Torah actually sees humanity as partners with G-d in preserving the earth. G-d grants permission to humanity to eat of the fruits of the trees and the herbs of the plants. The ideal of the divinely created world was for both animals and humanity to be herbivorous and vegetarian.

Genesis chapter one concludes with G-d's rest on the seventh day of creation. This passage has been incorporated into Jewish liturgy and introduces the kiddush of Friday evening.

Genesis chapter two describes a physical process of creation. G-d blows the breath of life into the lump of clay, thereby creating Adam. G-d places Adam in the Garden of Eden to nurture it. The command is given not to eat of the Tree of Knowledge or the Tree of Life. Some scholars interpret the phrase of "good and evil" to mean knowledge of everything. Others relate the term to knowledge of sexuality.

Genesis chapter two shares the creation of woman from the rib of Adam. The Sumerian word for "rib" is similar to that of "woman." However, in Hebrew there is no similarity in sound between these words. In the Midrash, the rabbis assert that Woman was created from the rib in order to teach modesty. The Torah asserts that the word "isha" (woman) was selected because the female was created from "ish" (man). Grammatically, however, "isha" actually derives from a different root.

Genesis chapter three presents the story of Eden. The serpent distorts G-d's prohibition, claiming that G-d prohibited touching the fruit. This distortion seduces Eve into eating the fruit. The nature of the fruit is not stated in Genesis. Jewish lore associates the fruit with several species. Ironically, the apple is not one of the suggestions of the Midrash.

The call of G-d to Adam is seen as an eternal challenge to humanity. "Adam, where are you?" The sages suggest this question is not about physical location, but rather about spiritual development. The narrative explains the origins of the relationship between men and snakes and men and women. Humanity is expelled from the Garden of Eden.

Chapter four shares the narrative of the first murder. It reflects the eternal conflict between the herder and the farmer. The sages claim that Cain's offering was rejected because of the inferiority of his gift. The last comment of Cain to Abel is incomplete. The Massoretic commentators note the difficulty in the text of the Torah. The indifference of Cain to his brother's death has been a call to humanity throughout the ages, "Am I my brother's keeper?"

The successive generations develop human civilization. Jabal is the ancestor of pastoral life. Jubal is the father of music. (The name "Yuval" is a popular contemporary Israeli name.) Tubal-Cain is the patriarch of metal tools. Lamech is associated with violence. The birth of Seth, the third son of Adam and Eve renews the possibility of the redemption of humanity.

Genesis Chapter five presents us with the famous "begats" of the King James translation of the Bible. The incredible life spans of the Biblical personalities reflect the idea that the beginnings of humanity were a unique era. Enoch is the source of mystical speculation as he "walked with G-d". Also, the strange verse describing the end of Enoch's life fed into mystical belief. The longest life of Genesis belongs to Methusaleh; this is the origin of the phrase "as old as Methusaleh." The birth of Noah, ten generations after Adam, offers humanity hope for the future.

Genesis chapter six shares that the maximum human life span is now reduced to 120 years. This chapter shares the difficult idea that the "sons of G-d" were physically attracted to human women. Obviously, the traditional commentators interpreted these verses in the spirit of monotheism.

Unfortunately, humanity's evil has deeply offended G-d. Parashat Bereshit concludes with G-d's decision to destroy the world He has created. Only Noah is portrayed as worthy of being saved.