A Verse-by-Verse Commentary on the Bereishit Creation Narrative According to the Teachings of the ARI
The creation story in the Book of Bereshit (Genesis) is not merely a physical account of the world's formation but is also a description of divine processes, cosmic structures, and spiritual rectification. This commentary delves into the first chapters of Bereshit, examining each verse through the lens of Lurianic Kabbalah, with an emphasis on the Sefirot, the hidden divine processes, and their profound implications for the soul’s journey.
Day 1: The Creation of Light
"In the beginning God created the heavens and the earth." (Bereshit 1:1)
"בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ" (בראשית א, א)
The very first verse of the Torah reveals the fundamental act of creation: the creation of the heavens and the earth. According to the ARI, the phrase "In the beginning" (בְּרֵאשִׁית) refers not to a specific point in time but to the process of divine revelation. The creation of the heavens and earth represents the first act of the Tzimtzum (contraction), wherein God contracted His infinite light to make space for the world to exist. The heavens symbolize the spiritual realms, while the earth represents the material world, both of which are part of the divine plan.
In Lurianic Kabbalah, God’s initial act of creation is seen as a process of contraction and concealment. This divine withdrawal allows for the Sefirot (divine emanations) to begin their function in the structure of the world. This verse marks the beginning of the emanation of light into the world, establishing the framework for all subsequent creation.
"And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters." (Bereshit 1:2)
"וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל-פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל-פְּנֵי הַמַּיִם" (בראשית א, ב)
The earth, in its initial state, is described as "without form" (תֹהוּ) and "void" (בֹּהוּ), a condition of spiritual emptiness. This reflects the aftermath of the Tzimtzum when the divine light is withdrawn and the world is left in a state of potential. This is the moment before divine order is imposed upon the chaos. The darkness that covers the face of the deep symbolizes the concealment of the divine light, while the Spirit of God (רוּחַ אֱלֹהִים) signifies the light of Chochmah (wisdom) that begins to stir and give form to creation.
The Spirit of God represents the active force of divine will, the initial spark of creation that will bring order and structure to the chaos. The waters symbolize the potential for life and form, serving as the medium in which the first light will be revealed.
"And God said, 'Let there be light.' And there was light." (Bereshit 1:3)
"וַיֹּאמֶר אֱלֹהִים יְהִי-אוֹר וַיֵּהִי-אוֹר" (בראשית א, ג)
With this declaration, the first divine act of creation occurs: the creation of light. According to the ARI, the light created here is not physical light, but spiritual light, the Or Ein Sof (infinite light), which is the foundational energy that sustains all creation. This light is the very essence of the Sefirah of Chochmah (wisdom), the first emanation of the divine. This light is the vehicle for all subsequent acts of creation, as it illuminates the potential for order and structure within the chaotic realm.
Day 2: The Separation of the Waters
"And God said, 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.'" (Bereshit 1:6)
"וַיֹּאמֶר אֱלֹהִים יְהִי-רָקִיעַ בְּתוֹךְ הַמַּיִם וִיהִי מַבְדִּיל בֵּין-מַיִם לַמַּיִם" (בראשית א, ו)
The second day introduces the creation of the firmament (רָקִיעַ), which separates the waters above from the waters below. The waters are understood to symbolize the infinite potential and divine light that has yet to be structured into form. The firmament represents the Sefirah of Binah (understanding), which provides the necessary structure and boundaries for creation. This separation symbolizes the act of bringing form and definition to the infinite divine energy, allowing for creation to take shape.
The separation of the waters also reflects the establishment of boundaries between the spiritual and physical realms, allowing the process of creation to unfold in an orderly fashion.
"And God called the firmament Heaven. And the evening and the morning were the second day." (Bereshit 1:8)
"וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמַיִם וַיְהִי-עֶרֶב וַיְהִי-בֹּקֶר יוֹם-שֵׁנִי" (בראשית א, ח)
The name "Heaven" (שָׁמַיִם) is given to the firmament, signifying the spiritual realm and the connection between the higher and lower worlds. The firmament, as an expression of Binah, holds the potential for all creation and allows the divine light to begin manifesting in an ordered and structured way.
Day 3: The Creation of Land and Vegetation
"And God said, 'Let the waters under the heaven be gathered together unto one place, and let the dry land appear.' And it was so." (Bereshit 1:9)
"וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל-מָקוֹם-אֶחָד וּתְרַאֶּה הַיָּבֵשׁ וַיְהִי-כֵן" (בראשית א, ט)
On the third day, God gathers the waters and causes dry land to appear. The dry land symbolizes the establishment of the physical realm, a foundation for the next stages of creation. The gathering of waters reflects the process of restriction and concentration of divine energy into specific vessels.
The ARI teaches that this act represents the manifestation of the Sefirah of Chesed (kindness), which serves as the nurturing force for creation. The appearance of the dry land reflects the establishment of a spiritual container in which creation can continue to evolve.
"And God said, 'Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after its kind, whose seed is in itself, upon the earth.' And it was so." (Bereshit 1:11)
"וַיֹּאמֶר אֱלֹהִים תַּשְׁרֶץ הָאָרֶץ דָּבַר נֶפֶשׁ חַיָּה לְמִינֵיהֶן בְּהֵמָה רֶמֶשׂ וְחַיַּת אֲדָמָה לְמִינֵיהֶן" (בראשית א, י)
This verse marks the creation of plant life. The earth is commanded to bring forth vegetation, an act that corresponds to the emanation of the divine Chesed (kindness) energy into the material realm. Vegetation and plant life are symbols of the manifestation of divine light into the world.
Day 6: The Creation of Land Animals and Humanity
"And God said, 'Let the earth bring forth the living creature according to its kind, cattle and creeping thing, and beast of the earth according to its kind.'" (Bereshit 1:24)
"וַיֹּאמֶר אֱלֹהִים תַּשְׁרֶץ הָאָרֶץ דָּבַר נֶפֶשׁ חַיָּה לְמִינֵיהֶן בְּהֵמָה רֶמֶשׂ וְחַיַּת אֲדָמָה לְמִינֵיהֶן" (בראשית א, כ)
The creation of land animals signifies the final step in the physical creation process before the formation of humanity. The land creatures represent the Sefirah of Gevurah (severity), which contains the necessary balance and boundaries for divine energy to enter the world.
Day 7: The Creation of Shabbat
"And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God created and made." (Bereshit 2:3)
"וַיְבָרֶךְ אֱלֹהִים אֶת-יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי-בֹו שָׁבַת מִכָּל-מְלַאכְתּוֹ אֲשֶׁר-בָּרָא אֱלֹהִים לַעֲשֹׂת" (בראשית ב, ג)
Shabbat is the culmination of the entire creation process, and it represents the ultimate state of spiritual rectification. On the seventh day, God rests, signifying the completion of divine creation. Shabbat corresponds to the Sefirah of Malchut (sovereignty), which serves as the container for all the divine light and energy that has been channeled into the world.
From the initial act of creation to the establishment of Shabbat, every detail reflects the dynamic and intentional unfolding of the divine light. The spiritual architecture of the universe mirrors the unfolding of the Sefirot, and every step in the process is a reflection of divine purpose and wisdom. Through these insights, the narrative of creation is not merely a historical account but a mystical journey into the depths of divine will and cosmic order.
8 Nisan 5785
Copyright 2025, YCM Gray
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