Creation

The Biblical Account

The Jewish understanding of creation begins with the opening verse of the Torah:

• “In the beginning (bereshit), God created the heavens and the earth.” (Genesis 1:1)

This phrase introduces the foundational concept of divine creation and the relationship between God, the universe, and humanity. The word bereshit has been the subject of considerable debate among Jewish scholars, giving rise to two principal interpretations.

First, creation as the beginning of time itself suggests that before God’s creative act there was nothing—not even time or space. Secondly, some interpret Genesis as describing God’s act of shaping pre-existent chaotic matter into an ordered universe. In both interpretations, God is understood as the ultimate source of all existence, but the precise nature of creation—whether ex nihilo (from nothing) or de novo (from pre-existing matter)—is a matter of theological inquiry.

The Genesis narrative continues with six days of creative activity, culminating in the creation of humankind b’tzelem Elohim (“in the image of God”), followed by a seventh day of rest. The Sabbath, therefore, becomes not only a weekly day of holiness but also a symbolic commemoration of divine creation and order.

Rabbinic and Philosophical Interpretations

Jewish thinkers have long debated the metaphysical nature of creation, particularly in light of philosophical reasoning and scriptural exegesis. Two key medieval authorities, Rashi and Maimonides, illustrate differing interpretations.

Rashi (1040–1105) understood Genesis to describe creation de novo—that is, creation from a formless void rather than absolute nothingness. In his commentary, he writes that “the world was a formless void, lying in readiness for God to speak and bring order.” For Rashi, the emphasis lies not on the origin of matter but on God’s ordering power—His ability to bring structure, meaning, and purpose to chaos.

In contrast, Maimonides (1138–1204), in The Guide for the Perplexed, engaged with Greek philosophy to explore different theories of creation. While firmly maintaining God’s sovereignty, he examined three philosophical positions:

• Moses’ view: creation ex nihilo, in which God brings the world into being from absolute nothingness.

• Plato’s view: creation de novo from pre-existent matter.

• Aristotle’s view: an eternal emanation, where the universe has always existed as an outflow of divine activity.

Maimonides ultimately affirmed the first view—that God created the world ex nihilo—because it preserves divine omnipotence and the contingency of creation. However, he appreciated that philosophical inquiry could illuminate, rather than undermine, religious faith.

Mystical Perspectives

Within Kabbalistic theology, creation is understood in deeply mystical terms. The Kabbalists taught that God created the universe ex nihilo—but “nothing” here refers not to non-existence, but to the Divine Nothingness (Ayin), the hidden essence of God beyond human comprehension.

According to this view, creation is a process of emanation (sefirot)—a gradual unfolding of divine energy from the Infinite (Ein Sof) into the finite cosmos. The act of creation is therefore an act of divine self-limitation (tzimtzum), in which God withdraws to make space for the world. This mystical model portrays creation not as a one-time event, but as an ongoing process in which divine presence continually sustains existence.

Modern Jewish Responses and Science

The question of creation remains significant in modern Jewish thought, particularly in relation to scientific cosmology and evolutionary theory.

Among ultra-Orthodox (Haredi) Jews, the Genesis account is often interpreted literally. They view the Torah as embodying eternal truths revealed by God, and therefore reject attempts to reinterpret Scripture to align with scientific theories such as the Big Bang or evolution. For them, faith in divine revelation supersedes empirical explanation.

Other Orthodox Jews, however, adopt a reconciliatory approach, arguing that science and Torah describe the same reality in different languages. For instance, the “days” of creation might be understood metaphorically as long epochs, consistent with geological or cosmological timescales. In this view, science reveals the how of creation, while the Torah reveals its why—its divine purpose and moral order.

Within Conservative and Reform Judaism, many scholars interpret the creation narratives allegorically or symbolicallyrather than literally. The focus lies on the theological message—that the universe is purposeful, good, and dependent upon a moral Creator—rather than on the scientific mechanics of how it came to be. As such, the Genesis story is read as a spiritual account of meaning and order, not a scientific one. Science is seen as the proper tool for understanding the physical processes of creation, while Scripture conveys ethical and existential truths.

Theological Significance

Across all interpretations, creation remains a central theological theme in Judaism. It affirms that:

• The world is good, as repeatedly stated in Genesis (“And God saw that it was good”).

• Humanity is responsible, created in God’s image with the duty of stewardship (Genesis 2:15).

• The Sabbath reflects the completion and sanctification of creation, establishing the rhythm of work and rest.

• God remains immanent within creation, sustaining and guiding it continuously.

Ultimately, the Jewish doctrine of creation provides the foundation for belief in a moral and purposeful universe—one in which human beings are called to participate in God’s creative work through acts of justice, compassion, and tikkun olam(“repairing the world”).