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Before creating Adam, Hashem said, "Let us make man!" (Bereishit 1:26) Just as a human head of state confers with his cabinet before passing a law, so does Hashem take action only after having taken counsel with his Ministering Angels. When Hashem said, "Let us make man!" He was addressing the Angels to solicit their opinion in the matter.

The angels split up into different factions. Some of them were in favor of the creation of man while others were opposed.

Kindness affirmed, "Let him be created for he will practice kindness."  Truth protested, "He should not be created at all, for he will be full of falsehood."

Righteousness maintained, "He should be created, for he will practice righteousness." Peace opposed, "Do not create him, since he will be full of strife!" (Bereishit Rabbah)

The Torah protested, "Master of the Universe! Why do You want to create this man? His lifespan is short; it is full of tribulations. He will certainly sin, and unless You are forbearing, it will be far better for him never to have been created at all!"

Hashem prevailed over the objections of all the angels and of the Torah and voted in favor of the creation of man. His final word was, "I am kind and long-suffering and am ready to create man despite his faults!"

Hashem described man in terms different from all previous creatures. He said, "The human being will be made in Our image after Our likeness. He will possess the intellect necessary to comprehend Creation and serve the Master of the Universe like one of the angels. His mind will distinguish him as a human being.

Man is the most significant product of creation, and it was for his sake that the universe was made. Because he is the most precious and important, man was created at the end of the last day. G-d said, "I want each of you to give him a portion of what you have. This will give Me pleasure, since man will serve Me faithfully. I will then give him My portion, which is the greatest of all, and that is his divine soul."

When a person truly repents, all the angels, stars and planets therefore ask G-d to have mercy on him. They all have a portion in man, and they love him when he is good. Only the shedim (demons) have no portion in man, so they hate and harm him.

1:27 "G-d created man in His form. In the form of G-d He created him, male and female He created them."

Man's creation demonstrates G-d's infinite wisdom (Sefer Mitzvot Gadol, Positive Commandment #2):

• G-d made him two eyes with which to see the world 
• Over them are eyelids that can be closed when he must avoid looking at something improper, such as another man's wife. The yetzer hara tempts him to sin, and the only remedy is to close his eyes. The eyelids also allow a person to sleep and rest so that he will have health and strength to keep the Torah.
• G-d also gave man two ears to hear
• and two nostrils with which he can breathe and enjoy the various fragrances in the world. 
• a mouth with with to eat, drink and speak words of Torah.
• G-d also made man thirty-two teeth with which to chew his food, grinding it so that it should be digested and not cause him harm.
• He made him a tongue to move the food through his mouth, as well as to enunciate his speech. Without a tongue, it is impossible to speak.
• He made him a gullet with which to swallow food
• a windpipe, through which he breathes air into his lungs. 
• The windpipe also contains the larynx, which produces man's voice.
• He made man a heart, which is the king over all the organs, and which is the seat of the animate soul. 
• He made him a stomach, which digests his food and prepares it so that it can be used by the body. 
• He made him a liver and gall bladder to aid his digestion. 
• He made him intestines to reject the unusable portions of his food after they have been fully digested.
• He made him two kidneys, one on the right, the other on the left, to purify his blood. It is also taught that the kidneys "give advice." (Berachot, Chapter 9) The right kidney gives good advice, while the left one gives bad advice.
• He also made him the spleen, which produces black bile. The spleen also causes a person to be happy, and makes him laugh. (Ibid.)
• He made man the bones of the spine, as well as all the bones that are doubled, and arranged them in a perfect structure.
• He then covered them with flesh to protect them. 
• He made him blood vessels to bring blood to all parts of the body.
• G-d made man muscles to hold together his bones and limbs.
• He made him joints in his spine, as well as in his fingers, toes, arms, legs, elbows, knees, ankles, soles and neck. Man can therefore bow and stretch himself, or move on his feet as he desires.
• G-d gave man skin to cover his flesh and bones, protecting his body with a beautiful covering.
• He gave him a skull, which is the king of the limbs. 
• Inside it is the brain, which is the seat of the intellect. He provided a fluid around the brain to protect it and shield it from adverse substances in the blood.
• He placed hair on his head to protect it from cold, since the skull is not covered with flesh. 
• He also gave the male a beard to provide him with a majestic appearance, and to distinguish between man and woman.
• He made man hands with which to work. With these hands he can hold a book and study Torah, and can also earn his livelihood. 
• He made him feet, the pillars of the body, with which he can walk wherever he pleases.
• He also made man a navel, through which he receives nourishment when he is in the womb.  As long as he is in the womb, the embryo is nourished by what his mother eats and drinks. He does not pass anything from his body, since this would poison his mother. When he is born, that which has been closed is opened, and that which has been opened is closed. If not for this, he could not survive for even a moment. While a person is in the womb, a lamp shines over his head, and he sees from one end of the universe to the other. As long as he lives, he will never have better times than these. He is taught all the Torah and bound with an oath, "Be righteous, do not be wicked. Even if all the world tells you that you are righteous, consider yourself wicked." With this thought, one will always be concerned and repent. Bit if a person considers himself perfect, he can become so immersed in sin that it will be virtually impossible for him to change his ways.
• G-d gave man five fingers on each hand. The first is called the godel (thumb); the second is the etzba; the third is the ammah; the fourth is the kemitzah; and the fifth, the little finger, is called zeret (pinky). (Bachya on Tzav; Shevilei Emunah 4) Each of these fingers is created to fulfill a specific function. They are just like all the other parts of the body, which serve a necessary function. No part was created in vain.  The five fingers parallel the five senses: taste, smell, touch, sight and hearing. The fingers are pointed so that if a person hears forbidden speech or vain oaths, he can place his fingers in his ears and not hear them. (Ketuvot, Chapter 1)

On the fifth day, G-d created all sorts of flying creatures. There are two opinions among Chazal as to how they were made. Some say they were created from water, just like the fish. In fish the influence of water is stronger, and they live in water. (Chullin 28; Abarbanel) Birds, on the other hand, also contain the element of air, so they can fly.

Others say that birds were created from the fine mud that is found on the bottom of the sea. According to some, this "mud" is the foam that is on the surface of the sea. This "mud" consists of a mixture of earth, air and water. Since birds were created from this "mud," they are halfway intermediate between creatures from water, and those created from earth.

It is therefore permitted to eat a fowl after only one of its two "signs" (the gullet and the windpipe) has been severed in ritual slaughter (Abarbanel; Toledot Yitzchak); while in the case of a mammal, both "signs" must be severed. This is because the element of earth is stronger.

Fish, which were created from water alone, do not need any ritual slaughter whatsoever. As soon as they are removed from the water, they may be eaten.

Every creature in the world has a purpose; nothing was created in vain. This is true even of creatures that seem useless, such as flies, lice and gnats. (Shabbat, Chapter 8; Bereishit Rabbah 10) Some harmful creatures were created to punish sinners. Lice and ticks were made to wake man from his sleep. He can then cure his soul through the study of Torah according to his ability, and not waste the entire night in sleep.

Bereishit 1:21 "G-d created the great dragons, along with every living thing that crawls, with which the waters teem, of its kind, and every winged flying creature of its kind. G-d saw that it was good."

Regarding certain great creatures the Torah says, "G-d created the great dragons." This is an expression that is not found with regard to anything created earlier, indicating that these creatures were unique. The Torah informs us that even these were created through G-d's word.

There is also an opinion that the "dragons" in this verse are the seventy guardian angels of the world. (Bachya) They are in heaven, overseeing the seventy nations.

Others say that these "dragons" are the angels which were created on the fifth day. Some of them made of fire, and some of water. (Bava Batra, loc. cit.; Zohar; Targum Yonatan)

Chazal also speak of a a great fish called the Levyatan, of which a male and female were created on this day. (Ibid. Cf. Zohar 2:34b) The abode of the Levyatan is the deepest parts of the ocean, where it supports the world on its back. It always keeps it mouth open, swallowing fish and eating them. Each day another large fish approaches the mouth of the Levyatan, happy to be its meal. Every seventy years, the Leviyatan lifts its fins and moves, causing earthquakes. ((Shevet Mussar 30)

The Leviyatan could not be allowed to remain with its mate, since if they had thousands of descendants, they would swamp the world. G-d therefore arranged that they should not mate. He killed the female, salted it, and set it aside for the great feast of the righteous in the Olam Haba (World to Come). In the Torah, the word תנינם (Taninim) is written without a י (yud) making the plural defective. This alludes to the fact that the female had been killed.

After the feast of the Leviyatan, people will cease to eat and drink, since these are mere physical pleasures. (Bachya) In the Future World, they will then only keep the Torah and delight in the radiance of the Divine Presence, which is the food of the soul.

G-d killed the female rather than the male because a female fish tastes better when salted than a male. (Bava Batra, loc. cit.)

The world was created to last for six thousand years. Each day of creation therefore represents a thousand years. Of these, two thousand years were "chaos and void." Then the world had to exist for another two thousand years after Yisrael accepted the Torah. The final two thousand years pertain to the Messianic age. If we are worthy, the redemption can take place during this last period.

This explains why the expression, "and it was so," does not occur here. On this day, the concept of war betwen nations came into being. The ultimate war will be Gog and Magog's battle, which will take place before the Messianic era. (Yechezkel 38, 39) This should occur on the "fifth day" of the world, that is, at the beginning of the fifth millennium. Because of our many sins many years have passed, and this has not yet taken place. Since the time is not exactly determined, the express "and it was so" is not used. (Bava Batra, loc. cit.)

It is in our hands. We need only walk in G-d's ways. But if we do not have any commitment to Judaism and do not keep the Torah, we will remain as we are, in exile. G-d does not wish to take responsibility for something that is in our hands. We must arouse our hearts to repent, and G-d will then accept it and give us strength to serve Him.

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Source: Me'am Lo'ez.

The Fourth Day of Creation: Placing Sun, Moon, and Zodiacs in their Position in the Sky

On the fourth day, Hashem placed the sun, moon, and stars in the sky. The sun and moon were originally equal in size.

"It is impossible for two kings to share one crown!" the moon complained to Hashem. Hashem then decided to diminish it in size. Since the moon willingly accepted Hashem's verdict and did not complain, Hashem added the stars to the nightly landscape in order to add to the light of the moon. (Chullin 60b)

The Midrash illustrates an important point. It tells us that those who seek honor, as did the moon, ultimately stand to lose, while those who choose to bear an insult silently, like the sun, are rewarded in the long run. (Talmud Torah)

Hashem is the wisest of the wise. To Him are attributed greatness, strength, wisdom, and glory. But people fail to realize it. Therefore, Hashem hung orbs in the sky whose light, energy, and lifegiving qualities cannot failt o astonish us. Hashem's message to us through His luminaries is clear, "Whoever can create anything similar may compare himself to Me!" Thus said Yeshayahu, "Lift your eyes on high, and behold Who has created these!" (40:26)

Hashem did not instruct the planets to shine only for the deserving and to withhold their light from the wicked. The Heavenly bodies are Hashem's gift to the world. They give light to all, wicked and righteous alike.


Lunar Calendar

The moon completes its cycle in 29 days, 12 hours, 44 minutes, and 3 seconds (793 chalakim). (Yad, Yesodei HaTorah 3, Kiddush HaChodesh 6) This is precisely the same every month.

The lunar year consists of twelve months. It contains 354 days, 8 hourse, 48 minutes, and 40 seconds (876 chalakim). A leap year contains thirteen months, and it consists of 383 days, 21 hours, 32 minutes, and 43 seconds (589 chalakim).

In Hebrew chronometry, the hour is divided into 1080 chalakim. This number was chosen because it is divisible by two, three, four, five and ten.

Through calculating the phases of the moon, one can determine the times of holidays and seasons.

The twelve Hebrew months are:

Nissan
Iyar
Sivan
Tammuz
Av
Elul
Tishrei
Cheshvan (or Mar-cheshvan)
Kislev
Tevet
Shevat
Adar

Tishrei always has 30 days, while Tevet always has 29. A month with 30 days is called maleh (complete), while one with only 29 is called chasar (deficient).

After Tevet, the months alternate. Tevet has 29 days, Shevat 30, Adar 29, Nissan 30, Iyar 29, Sivan 30, Tammuz 29, Av 30, Elul 29.

The two remaining montsh, Cheshvan and Kislev, are not always the same. In some years, both of these months have 30 days; in some, both have 29, and in others Cheshvan has 29 and Kislev has 30.

The reason why some months have 29 days and others 30 is because the lunar month is approximately 29 1/2 days long. It is impossible, however, to set Rosh Chodesh (the New Moon) in the middle of a day, making half the day belong to the previous month and half to the next. The Torah speaks of "a month of days" (Bamidbar 11:20). This teaches that a month cannot consist of hours, but only of complete days. (Megilla 5a)

It is for this reason that we sometimes make a lunar month 29 days long, even though some hours are left out. Sometimes we make it 30 days, even though some hours are added, because only full days are counted, not hours.

If the lunar month were precisely 29 1/2 days, then we would alternate the months, letting one be 30 days and the next 29, throughout the year. But actually, the month is approximately 44 minutes longer than 29 1/2 days. After a number of months, this difference would add up to hours and days. Since the length of the months must be adjusted to make up for this difference, all years are not the same. In some years, the majority of the months have 29 days; while in some, more have 30.


The Seven Cycles

There are seven astronomical bodies, and each has it particular cycle. This is their order (Yad, Yesodei HaTorah 3; Rabbi Shlomo ibn Gabriel; Yafeh Toar p. 308; Shevilei Emunah 2):

1. Moon - the first sphere, closest to the earth. It shines with reflected light.
2. Mercury. In Hebrew it is called Kochav, which literally means "star." Some say this is because it rules over the destiny of all the stars. (Yad, loc. cit.)
3. Venus (Nogah)
4. Sun, which makes a complete cycle every year.
5. Mars (Ma'adim)
6. Jupiter (Tzedek)
7. Saturn (Shabatai)

Three sides of the world are closed with continents, but the north is open. This is an indication of G-d's greatness. If any person says that he is a god because of his wealth or power - and there were actually people who made such claims, as we find in the Nevi'im (Prophets) - we say of him, "If your claim is true, then complete the north."

Another benefit we derive from knowing astronomy is that when a person mediates on these things, he begins to realize just how little man can know. He becomes filled with humility and contrition, realizing how unimportant he is in the general scheme. (Ibid.; Yad)

This quality was best attained by Moshe, who said, "We are what, that you complain against us" (Shemot 16:7). The Torah lauds Moshe as having reached the ultimate level of humility, saying, "The man Moshe was very humble, more than any man on the face of the earth" (Bamidbar 12:3). The Torah does not emphasize Moshe's wisdom, but his humility.


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Source: Midrash Says; Me'am Lo'ez

At the onset of the third day, the earth was still immersed in water. Hashem commanded, "Let the waters gather!" At this, hills and mountains began to emerge, allowing the water to descend into the valleys.

G-d commanded the earth to grow all different kinds of plants that exist. He ordered that each plant propagate its own kind, and that it contain seeds for planting. He further commanded that earth to grow trees which produce fruit, the wood having the same taste as the fruit. This fruit must have seeds with which new trees could be planted. Each kind of tree grows alone, away from other types; a pear tree does not grow near an apple tree.

Every plant and tree has a guardian angel which tells it to grow and ripen (Zohar Chadash 10b), except the Four Species taken on Sukkot - the etrog (citron), date palm, myrtle and willow. G-d Himself oversees these; this is one reason why the blessing is recited over them on Sukkot.

All plants were made in the manner prescribed by G-d. Even trees that are now fruitless originally had fruit so as to fulfill G-d's command. (Ramban; Yalkut)

Another opinion is that there is no difference between the original trees and the way they are now. (Abarbanel)

Some say the Etz Hadaat (Tree of Knowledge) in Gan Eden had wood which had the same taste as its fruit.

At the same time as it produced the trees and grass of the entire world, the earth also brought forth the vegetation of Gan Eden. (Bereishit Rabbah) Yet Chazal considered Gan Eden a separate creation. This is because the trees and grass of Gan Eden, unlike those of the rest of the world, are eternal.

Each tree in Gan Eden is symbolic of a higher spiritual purpose. Gan Eden is Hashem's palace on earth. Today, no one knows its location, for Hashem concealed it from us. It was in the Garden of Delight that Hashem placed Adam before he sinned and which the tzaddikim will once again enter.

To give us a concept of the enjoyments of Gan Eden, our chachamim have described to us its pleasures in human terms.

When a tzaddik enters Gan Eden, the angels remove the garments he wore in the grave and clothe him in eight layers of Clouds of Glory. They place two crowns on his head, one of pearls and one of gold. He is given eight myrtle branches to hold.

Each tzaddik in Gan Eden possesses his own chuppah according to the level of his spiritual attainment.

In every chuppah there is a table of pearls and diamonds. Sixty angels standing at the head of each tzaddik say to him, "Go and eat honey with joy because you have studied the Torah which is like honey. Drink wine made from the grapes preserved from the Six Days of Creation because you have studied Torah which likened to wine."

There are 800,000 trees in Gan Eden, each one different from the next in shape and appearance. The Tree of Life is in the center, over-shadowing the entire garden.  It is comprised of 500,000 different flavors and its sweet scent radiates to the ends of the world. Underneath it sti the talmidei chachamim (Torah scholars) who expound upon the Torah and learn it from Hashem, Who dwells in their midst.

No one in this world, not even the prophets, ever envisioned the complete picture of the reward which Hashem will bestow in Gan Eden upon a person who lives a Torah life, as it states, "No eye (not even that of a prophet) has ever envisioned what He will do for one who waits for Him, besides yourself, G-d."

Nevertheless, some of the chachamim were allowed glimpses of Gan Eden.

Sources: Midrash Rabbah, Meam Loez

Bereishit 1:7 "G-d said, 'Let there be a firmament in the midst of the waters, and let it divide between water and water.'
7 G-d made the firmament, and He divided between the waters that are below the firmament, and between the waters that are above the firmament, and it was so."


At the beginning of the second day, the firmament (rakia) existed, but it was immersed in water just like the earth. Hashem then commanded, "Let the firmament become stable!"  As a result, the waters above the firmament were divided from the waters below the firmament. The water above the firmament evaporated from the heat of the firmament which is fire, and this water later condensed to form rain. (Bereishit Rabbah 4:2)

Upon completing the firmament, Hashem named it shamayim (heaven). The name shamayim reveals the secret of the substances from which it was fashioned - aish (fire) and mayim (water), combining to form the composite, shamayim (heaven). (Bereishit Rabbah)  Fire represents the Attribute of Justice. Water stands for the quality of Mercy. The heaven which is the residence of Hashem's glory is comprised of a combination of these two attributes.

At this time, all of creation consisted of water. G-d then commanded that a firmament be made, dividing this water. Part was on top, another part on the bottom, and the firmament was in the middle.

The distance between the earth and the firmament is the same as between the firmament and the upper waters. (Tanchuma)

This teaches that the upper waters are suspended in space through the power of G-d's word. (Ralbag; Abarbanel) Unlike the waters that rest on the ground, they float high above the firmament.

The "water" above the firmament is not a physical liquid, but an ethereal fluid which we call "spiritual substance." (Alshich) Still, we must believe in a sense this is actually water. King David thus sang, "Praise Him O you heaven of heavens, and you waters that are above the heavens" (Tehillim 148:4; Zohar Chadash 10d; Toledot Yitzchak

The waters of purgatory become salty from the heat of the heavens. King David noticed that when water is left on the fire, it becomes more and more salty.

One stream emerges from the abyss, another comes from purgatory, and both appear to be about to meet. At the last moment, the firmament comes between them, and the waters of purgatory return to their place, and do not poison the waters of the depths. But it is impossible that none of the water from purgatory escape, and it is for this reason that there are some springs that are bitter and noxious. (Zohar Chadash 11a; 15b) The springs of Eretz Yisrael, however, all yeild healthy water, and some also have curative powers.

Although heaven was created on the first day, the firmament was created on the second. This firmament is what Yechezkel saw over the head of the angels called Chayot. (Pirkei Rabbi Eliezer; Yalkut) This firmament has a brilliant light prepared for the righteous to enjoy in the Olam Haba (World to Come), as it is written, "The enlightened shall shine like the glow of the firmament" (Daniel 12:3).


Source: Torah Shleimah; Midrash Says; Meam Loez

"And G-d saw that it was good. And it was evening, and it was morning, one day."

On the first day, Hashem created time. He assigned a twenty-four hour period to day and night. (Rashi)  He commanded the light, "Your dominion is by day!" To the darkness, He said, "Your dominion is by night!" (Bereishit Rabbah)

Not, "the first day" because there is no "first" without a "second," which had not yet eventuated. (Ramban)

Earthly and human measurement of time, by a clock of human manufacture, cannot apply to the first three days, as the sun was not then in existence.

"And it was evening, and it was morning, one day" - "One" (and not first) is employed because Yisrael was destined to proclaim G-d's unity with that word, as we read, "Hear O Yisrael, Hashem our G-d, Hashem is One" (Devarim 6:2). For that reason the first day is called one day, because whoever asserts the unity (oneness) of His Name acknowledges that He is the Creator of His world, blessed be He and blessed be His Name.

Source: Midrash Says; Torah Shleimah

"and the Spirit of G-d hovering over the water's surface."

This expression refers to The Throne of Divine Glory, which was poised in space, hovering over the water's surface, by means of the ruach (breath) of G-d's mouth and through His word - like a dove hovering over the nest. (Rashi)

A spirit of grace and loving kindness emanating from G-d and hovering over the waters, as much as to say that the Shechinah (the Divine Presence) in Divine tranquility was engaged in bringing order into the chaos. (Targum Yerushalmi; Rashi)

And the Ruach of G-d hovered over the face of the waters - Tohu  (unformed) is colorless, nondescript place; bohu (void) is one that has shape and form. Choshech (darkness) is black fire of deepest hue, deep red fire, bright green fire, and white fire, which comprises all the other hues. Choshech is a fire which ceased to be pure black when it overwhelmed tohu. Ruach (wind) is a sound which hovers over bohu and seizes and leads it wherever it is required. That is the esoteric meaning of he verses, "The voice of Hashem is upon the waters" (Tehillim 29:3); and similarly, "And the ruach of G-d hovered over the face of the waters." (Zohar 1:16)

Source: Chok L'Yisrael; Torah Shlemah

Hashem made ten statements. With each one, a part of Creation emerged. With the tenth statement, the world was completed. What were these statements?

1. "In the beginning G-d created..." (Bereishit 1:1) Heaven and earth were created by a pronouncement, as is said, "By the word of Hashem the heavens were made" (Tehillim 22:6)
2. "A wind from G-d hovered over the surface of the waters" (1:2). This wind was a special creation and, therefore, a separate pronouncement. 
3. "And G-d said, 'Let there be light!'" (1:3)
4. "And G-d said, 'Let there be a firmament!'" (1:6)
5. "And G-d said, 'Let the waters gather!'" (1:9)
6. "And G-d said, 'Let the earth be covered with grass!'" (1:11
7. "And G-d said, 'Let there be luminaries'" (1:14)
8. "And G-d said, 'Let the waters swarm abundantly!'" (1:20)
9. "And G-d said, 'Let the earth bring forth living creatures!'"
10. "And G-d said, 'Let us make man!'" (1:26)

Torah was the first of the seven fundamental concepts. It preceded the creation of the world by two thousand years (Avodah Zarah 9a). Why was this necessary?

The Torah says, "I served as the architect's instrument in building the world!"

By which diagram was the world built?

The Torah says, "I was Hashem's master plan in the construction of the world! Hashem had me in front of Him during the Six Days of Creation. He looked at the verse "In the beginning G-d created heaven and earth" (Bereishit 1:1), and, accordingly, created heaven and earth. He looked at the words, "and G-d said, 'Let there be light' (1:3), and fulfilled these words by creating light.  Thus He followed the words of the Torah step by step throughout creation, fashioning the universe according to the plan of the Torah.

G‑d looked into the Torah and created the world. Man looks into Torah and sustains the world.

- Midrash Says; Zohar

Before creating the universe, Hashem brought into existence seven concepts which are essential for the functioning of the world:

1. Torah
2. Teshuvah
3. Gan Eden
4. Gehinnom
5. The Kisei Hakavod (Heavenly Throne of Glory)
6. The Beit Hamikdash
7. The name of Mashiach

בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
BEREISHIT bara Elokim et hashamayim ve'et ha'aretz.
1. IN THE BEGINNING G-d created the heaven and the earth.


Why did the Torah begin with the Creation?  Because of that which is expressed in Tehillim 111:6, "He told His people the power of His works, [i.e., G-d gave an account of the Creation to Yisrael] in order to give them the heritage of nations." 

For if the peoples of the world would say to Yisrael, "You are robbers because you took the lands of the seven nations [of Kenaan] by force!" then Yisrael can reply to them, "All the earth belongs to Hashem, He created it, and gave it to whom He saw fit. It was G-d's will to give it to them [that is, to the seven nations], and it was His will to [subsequently] take it from them, and give it to us." (Yalkut Shemot 12:2) 


Bereishit bara - G-d created the world for the sake of Torah, which is called, "The beginning (reishit) of His way," (Mishlei 8:22) and for the sake of Yisrael, who is called "The beginning (reishit) of His produce." (Yermiyahu 2:3) 

Thus the word bereishit is expounded to read: בשביל ראשית, meaning, "for the sake of [those who are called] reishit," namely, the Torah and Yisrael.

We now can interpret “B’reishit bara Elokim et hashamayim ve’et ha'aretz” as “For the purpose of Torah and Yisrael, G-d created everything.”

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Source: Chok L'Yisrael