Reading your post, you say that obviously this wasn't a mistake. I can't speak to that but what it got me thinking about is that there was, in some very distant past, a first time that those words were written, the creation of the first Torah scroll. Think of how much has come from that first writing and how much continues to be created from that beginning. Is it possible it was a mistake? I don't think it matters it was a beginning, a creation that continues to lead to more beginnings, more creation.

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Text Font Face. The earth was without form and empty, with darkness on the face of the depths, but God's spirit moved on the water's surface. Veha'arets hayetah tohu vavohu vechoshech al-peney tehom veruach Elohim merachefet al-peney hamayim. God saw that the light was good, and God divided between the light and the darkness. Vayar Elohim et-ha'or ki-tov vayavdel Elohim beyn ha'or uveyn hachoshech. God named the light 'Day,' and the darkness He named 'Night.

Vayikra Elohim la-or yom velachoshech kara laylah vayehi-erev vayehi-voker yom echad. God said, 'There shall be a sky in the middle of the water, and it shall divide between water and water.

Vayomer Elohim yehi rakia betoch hamayim vyhi mavdil beyn mayim lamayim. Still others combine the first three verses: 'In the beginning of God's creation God said, 'Let there be light. Bereshith Rabbah. God [thus] made the sky, and it separated the water below the sky from the water above the sky. It remained that way. Vaya'as Elohim et-harakia vayavdel beyn hamayim asher mitachat larakia uveyn hamayim asher me'al larakia vayehi-chen.

God named the sky 'Heaven. Vayikra Elohim la-rakia shamayim vayehi-erev vayehi-voker yom sheni. God said, 'The waters under the heaven shall be gathered to one place, and dry land shall be seen.

Vayomer Elohim yikavu hamayim mitachat hashamayim el-makom echad vetera'eh hayabashah vayehi chen. God named the dry land 'Earth,' and the gatherings of water, He named 'Seas.

Vayikra Elohim layabashah erets ulemikveh hamayim kara yamim vayar Elohim ki-tov. God said, 'The earth shall send forth vegetation. Seedbearing plants and fruit trees that produce their own kinds of fruits with seeds shall be on the earth. Vayomer Elohim tadshe ha'arets deshe esev mazria zera ets pri oseh peri lemino asher zar'o-vo al-ha'arets vayehi-chen.

The earth sent forth vegetation, plants bearing their own kinds of seeds, and trees producing fruits containing their own kinds of seeds. God saw that it was good. Vatotse ha'arets deshe esev mazria zera leminehu ve'ets oseh pri asher zar'o-vo leminehu vayar Elohim ki-tov. See Genesis , God said, 'There shall be lights in the heavenly sky to divide between day and night. They shall serve as omens [and define] festivals, days and years. Vayomer Elohim yehi meorot birekia hashamayim lehavdil beyn hayom uveyn halaylah vehayu leotot ulemoadim uleyamim veshanim.

They shall be lights in the heavenly sky, to shine on the earth. Vehayu li-meorot birekia hashamayim leha'ir al-ha'arets vayehi-chen. God [thus] made the two large lights, the greater light to rule the day, and the smaller light to rule the night.

Vaya'as Elohim et-sheney hameorot hagdolim et-hamaor hagadol le-memshelet hayom ve'et hamaor hakaton le-memshelet halaylah ve'et hakochavim. Velimshol bayom uvalaylah ulehavdil beyn ha'or uveyn hachoshech vayar Elohim ki-tov. God said, 'The water shall teem with swarms of living creatures.

Flying creatures shall fly over the land, on the face of the heavenly sky. Vayomer Elohim yishretsu hamayim sherets nefesh chayah ve'of yeofef al-ha'arets al-peney rekia hashamayim. God [thus] created the great sea monsters, along with every particular species of living thing that crawls, with which the waters teem, and every particular species of winged flying creature. Vayivra Elohim et-hataninim hagedolim ve'et kol nefesh hachayah haromeset asher shartsu hamayim le-minehem ve'et kol-of kanaf leminehu vayar Elohim ki-tov.

God blessed them, saying, 'Be fruitful and become many, and fill the waters of the seas. Let the flying creatures multiply on the land. Vayevarech otam Elohim lemor peru urevu umil'u et-hamayim bayamim veha'of yirev ba'arets. The Midrash states that it alludes to a pair of particularly great sea creatures, the Leviathan and its mate. God said, 'The earth shall bring forth particular species of living creatures, particular species of livestock, land animals, and beasts of the earth.

Vayomer Elohim totse ha'arets nefesh chayah leminah behemah varemes vechayeto-erets leminah vayehi-chen. God [thus] made particular species of beasts of the earth, particular species of livestock, and particular species of animals that walk the land.

Vaya'as Elohim et chayat ha'arets leminah ve'et habehemah leminah ve'et kol-remes ha'adamah leminehu vayar Elohim ki-tov. Others translate this as 'creeping things. God said, 'Let us make man with our image and likeness. Let him dominate the fish of the sea, the birds of the sky, the livestock animals, and all the earth - and every land animal that walks the earth. Vayomer Elohim na'aseh adam betsalmenu kidemutenu veyirdu bidegat hayam uve'of hashamayim uvabehemah uvechol-ha'arets uvechol-haremes haromes al-ha'arets.

God [thus] created man with His image. In the image of God, He created him, male and female He created them. Vayivra Elohim et-ha'adam betsalmo betselem Elohim bara oto zachar unekevah bara otam. Targum Yonathan ; Ramban. Now that all the ingredients of creation had essentially been completed, all would participate in the creation of man, the crown of creation. Others interpret 'we' in the majestic sense, and translate the verse, 'I will make man in My image' Emunoth veDeyoth ; Ibn Ezra.

A major part of the Kabbalah deals with explaining exactly how this is so see Nefesh HaChaim Moreover, of all creation, only man resembles God in having free will Maimonides, Yad, Teshuvah Others explain 'image' and 'likeness' here to refer to a sort of conceptual archetype, model, or blueprint that God had previously made for man Rashi. This 'model' is seen as the primeval man' Adam Kadmon. God blessed them.

God said to them, 'Be fertile and become many. Fill the land and conquer it. Dominate the fish of the sea, the birds of the sky, and every beast that walks the land. Vayevarech otam Elohim vayomer lahem Elohim peru urevu umil'u et-ha'arets vechiveshuha uredu bidegat hayam uve'of hashamayim uvechol-chayah haromeset al-ha'arets. Some say that this is a commandment cf. Chinukh , while others maintain that it is a blessing see Tosafoth, Yevamoth 65b, s. VeLo ; Maharsha, Sanhedrin 59b, s. God said, 'Behold, I have given you every seedbearing plant on the face of the earth, and every tree that has seedbearing fruit.

It shall be to you for food. Vayomer Elohim hineh natati lachem et-chol-esev zorea zera asher al-peney kol-ha'arets ve'et-kol-ha'ets asher-bo feri-ets zorea zara lachem yihyeh le-ochlah. For every beast of the field, every bird of the sky, and everything that walks the land, that has in it a living soul, all plant vegetation shall be food. Ulechol-chayat ha'arets ulechol-of hashamayim ulechol romes al-ha'arets asher-bo nefesh chayah et-kol-yerek esev le'ochlah vayehi-chen.

God saw all that he had made, and behold, it was very good. It was evening and it was morning, the sixth day. Vayar Elohim et-kol-asher asah vehineh-tov me'od vayehi-erev vayehi-voker yom hashishi.


Genesis 1:1

Genesis is the first verse of the first chapter in the Book of Genesis in the Bible and the opening of the Genesis creation narrative. In the Masoretic Text the verse is as follows:. Genesis is widely taken as the authority for the Judeo-Christian doctrine of creation out of nothing creation ex nihilo , but most biblical scholars agree that on strictly linguistic and exegetical grounds this is not the preferred option and is not found directly in Genesis nor in the entire Hebrew Bible. From Wikipedia, the free encyclopedia.


God and the Order of Creation: The Deeper Hebrew Meaning of the First Verse of the Bible



Jewish Genesis (Advanced)





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