The Academy of Jerusalem – Torah from Zion Project
The New Israeli Genesis Exegesis
http://www.thehope.org/toreng1.htm
The text also testifies that the intention of the Creation was to form Adam-mankind beTsalmenu kiDemutenu - “in our Image-Tselem - after our Likeness” – (here too, God’s own regard to himself is in the plural form), as well as “so God created Mankind in his own image (Tselem), in the image of God he created him, male and female he created them (1:27). Namely: if the Adam is in the Image of God - also the converse is true: Elohim-God is in the Image-Tselem of “Adam”, and this is the hidden secret of “Adam Kadmon” – who is primordial and God-Elohim is made in his image.
In this context we may also note that the first word, Bereshit (commonly translated as “In the Beginning”, which gives less than one percent of its plethora of meanings) can also be read – as is done in the Zohar, not as the adverb ‘in the beginning”, but as a proper noun of a hidden entity who created God! “Bereshit created Elohim-God” – or, that through the agency of “the Beginning-Reshit” God-Elohim was created. The Book of the Zohar identifies this Bereshit with the Torah, and with this – with the Sephirah of Hokhmah-Wisdom, and bases this identification on the verse in the Proverbs (8:22), where Wisdom is personified as saying “the Lord created me in the beginning of his way”. This exegesis follows that of Bereshit Raba 1:1 that notes “there is no other Reshit (beginning) but the torah”.
The Zohar then equates the name Elohim (God) with the Sephirah of Binah (Understanding), which issues from Hokhmah-Wisdom. The first verse of the Book of Genesis can thus be understood as dealing with the creation of God-Elohim, or with the birth of heaven and earth, where Bereshit is the Father and Elohim-God is the Mother.
My Notes December 21, 2007
This can be understood in Mashiahch Yehoshua, through whom it can be seen that G-d made Himself a Creator when He created, that is to say that through beginning, Torah, wisdom, G-d created Himself into a Mother of worlds, the birth-giver of all structures = Elohim. This does not say that G-d could be created out of nothing but that the Eternal One could take on the aspect of the attribute of being created by creating. Through this attribute it was possible for G-d to be manifested in the flesh.
This can be understood in Mashiahch Yehoshua, through whom it can be seen that G-d made Himself a Creator when He created, that is to say that through beginning, Torah, wisdom, G-d created Himself into a Mother of worlds, the birth-giver of all structures = Elohim. This does not say that G-d could be created out of nothing but that the Eternal One could take on the aspect of the attribute of being created by creating. Through this attribute it was possible for G-d to be manifested in the flesh.
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