Our Sages explain that the world was created with ten utterances, expressed over the period of the six days of Creation. Although there appear to be only nine utterances, the Sages conclude that the word "bereishit" (meaning "in the beginning") is also an utterance, even though it is not preceded explicitly by the words "and G-d said…" The Zohar explains this idea more fully, teaching that this hints at the hidden origins of Creation. In fact, the word "bereishit” can be read to mean “[He] created six”, referring to the six days of Creation. This means that, originally, all aspects of the created world were included within one concealed and all-inclusive entity.
In his commentary on parashat Bereishit, the Ari asks why the Torah begins with the second letter of the Hebrew alpha-bet, as opposed to the first, implying beginnings. He explains that G-d originally delighted in a Torah which preceded the created world; that Torah, which corresponds to the World to Come, is essentially spiritual and is compared to the soul, as opposed to the "body" of the Torah we have access to today.
It is for this reason that the Torah begins with the letter beit, the second letter of the alef-beit – to teach that the Torah that we have here in the physical dimension is the "second" Torah, the one that was enclothed and which is a "garment" for the initial Torah, its soul.
A close look at G-d's command to the Earth on the Third Day shows that the trees were meant to be edible themselves, i.e. the trunk, not just the fruit. Earth did not comply with G-d's command completely, since it was aware that G-d would have to hide the Original Light due to the eventual emergence of wicked people. This prompted Earth to withhold some of its goodness also.
The reason that the Tree itself was to taste the same as its fruit is to elevate the, "peel", the exterior, to the level of the essence, i.e. the "fruit". When the level of spirituality is such that the "peel" has become insignificant, then the function of the Tree of Life has been fulfilled, i.e. every tree will be a Tree of Life.
The Sages ask, "What was created first – Heaven or Earth?" The Slonimer Rebbe teaches that there are two ways in divine service: One is the path of the Heavens or spirituality, i.e. mitzvahs, prayer, and acts of loving kindness. The second is the path of the Earth, or the physical, i.e. money, eating, sleeping and other physical needs. One is obligated to serve G-d with both aspects, even the physical.
In contrast to the rest of Creation, which was created with G-d's speech, man's soul was given to him through G-d's breath. The Lubavitcher Rebbe teaches that we all breathe constantly and can talk for hours on end. But after blowing for just a short time a person becomes exhausted. This is because when blowing, the breath comes from deeper in the lungs than it does with simple breathing or talking. Thus, the idiom of G-d "breathing" man's soul into him indicates that man's soul originates deeper "within" G-d than the rest of Creation. This simply means that man is the primary purpose of Creation while everything else is secondary and ancillary to him. Man's divine soul is a spark - i.e., a part - of G-d. This soul can never lose its intrinsic connection with G-d.
The Arizal taught that the world should recognize G-d's greatness. As part of this process, a soul is taught the entire Torah before it is born into a body, and, just before birth, an angel comes and taps the baby and all that has been learned is forgotten. Even though forgotten, an impression still remains that will eventually be a key allowing the person to reach a higher spiritual level. Only from the difficulty caused by our forgetting Torah will we eventually arrive at the full knowledge and recognition of G-d's greatness. G-d will not completely take away the knowledge that was originally given to the soul, and He will not allow us to be judged as though we were independent and fully responsible for all of our actions. We recognize things we already know and can identify, when we come upon them again.
A chasidic rebbe was arrested for treason and the deputy minister of police consulted him about Adam and the Tree.
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