This Koren Tanach is an exceptionally beautiful book. If you’re looking to study the Hebrew Bible, I highly recommend it: Click HERE to view on Amazon.
Davidson’s Hebrew/Chaldee Lexicon is the only book I know that can help you translate the entire Hebrew bible: Click HERE to view on Amazon.
Exploring the Meaning of Bara in Hebrew Scripture
The Hebrew verb bara (בָּרָא), commonly translated as "to create," occupies a central place in biblical theology and linguistics. Often associated with the concept of creatio ex nihilo—creation out of nothing—its precise meaning has been debated by scholars and commentators. Does bara always signify creation from nothing, or does it carry broader nuances like "to create," "to miraculously create," or even "to shape something new"? By examining key scriptural passages and traditional interpretations, we can uncover the multifaceted nature of this term.
Bara in Genesis: The Cosmic Beginning
The first appearance of bara sets the tone for its significance:
- Genesis 1:1: "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ"
("In the beginning, God created the heavens and the earth.")
Here, bara describes the creation of the cosmos. The absence of any mention of pre-existing materials has led many to interpret this as creatio ex nihilo, a foundational idea in Jewish and Christian thought. This reading emphasizes God’s unique power to bring existence into being without reliance on prior substance, distinguishing divine creation from human craftsmanship.
Yet, the text itself does not explicitly define bara as "out of nothing." The silence on materials could imply ex nihilo, or it might simply highlight the sovereign, unparalleled nature of God’s act.
Bara and Asah: A Tale of Sea Creatures and Lights
A striking distinction emerges in Genesis 1 when comparing bara with another creation verb, asah (עָשָׂה), meaning "to make":
- Genesis 1:21: "וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים"
("And God created the great sea creatures...")
- Genesis 1:16: "וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים"
("And God made the two great lights...")
Why does the text use bara for the taninim hagdolim (great sea creatures) but asah for the sun and moon? Linguistically, bara and asah overlap but carry different shades of meaning. Bara often denotes the initiation of something new, possibly with a sense of divine fiat or uniqueness, while asah suggests shaping or forming, potentially with existing material. The taninim—giant sea creatures or crocodiles, possibly dinosaurs—may receive bara to underscore their distinctiveness, rather than implying they alone were made from nothing. Notably, Genesis 1:20 mentions the waters bringing forth life, suggesting bara with the giant sea creatures (tanninim) here emphasizes the establishment of a new category, not necessarily its material origin.
A Miraculous Briah in the Korah Narrative
The verb bara appears in a different light in Numbers 16:30, during Korah’s rebellion:
- Numbers 16:30: "וְאִם־בְּרִיאָה יִבְרָא יְהוָה וּפָצְתָה הָאֲדָמָה אֶת־פִּיהָ"
("But if the Lord creates something new [briah], and the earth opens its mouth...")
In this context, bara (via the noun briah, "something created") describes the miraculous opening of the earth to swallow the rebels. This is not cosmic creation from nothing but a novel, unprecedented act—a "new thing." Here, bara conveys divine intervention and miraculous innovation, expanding its semantic range beyond material origins. So perhaps in this light “Bara” could be seen as a miraculous sort of creation, sometimes but not always out of nothing, but a type of creation that only God can accomplish.
Ibn Ezra’s Insight: Creation as Realization
The 12th-century commentator Ibn Ezra offers a nuanced perspective on bara. In his commentary on Genesis 1:1, he suggests that bara involves bringing into being something that did not previously exist in that form—almost like giving physical reality to a divine idea. This view portrays creation as a process of "fleshing out" a concept from God’s mind, emphasizing the transition from potential to actuality. Ibn Ezra’s interpretation is valued for its linguistic depth and philosophical richness, fitting the pattern of bara as a term for significant, transformative acts (e.g., Genesis 1:1, 1:21, 1:27). While not insisting on ex nihilo, it preserves the uniqueness of divine creation.
Other Interpretive Voices
- Rashi: The 11th-century scholar Rashi interprets bara in Genesis 1:1 as creatio ex nihilo, arguing that the lack of mentioned materials proves it. He applies this less rigidly elsewhere, allowing context to guide meaning.
- Ramban (Nachmanides): Ramban posits that bara in Genesis 1:1 refers to creating a primordial substance, from which subsequent acts of forming (asah or yatzar) proceed. This bridges ex nihilo with later shaping. Nachmanides adds another layer by tying bara to the esoteric tradition of Maaseh Bereshit, the "Work of Creation." In his commentary on Genesis 1:1, he posits that bara refers to God creating a primordial substance ex nihilo, from which all else is formed—a view distinct from Rashi’s broader ex nihilo stance. Yet, when discussing the raqia in Genesis 1:6-8, Ramban cautions that the full nature of creation remains veiled, stating that such matters are "deep things" secretly transmitted. This restraint underscores bara’s grandeur: it is a divine act so profound that its depths—whether material, functional, or spiritual—resist full disclosure, aligning with the wonder evoked across its biblical uses.
- Modern Scholarship: Some contemporary scholars, like John Walton, argue that bara focuses on assigning function or purpose rather than material creation. This functional view sees the taninim as receiving a role within the cosmic order, not necessarily emerging from nothing.
A Chasidic Lens: Bara as Strengthening in Mei Hashiloach -
In a novel interpretation in the 19th-century Hasidic work Mei Hashiloach, Mordechai Yosef Leiner offers a striking reinterpretation of bara that complements its traditional meanings. According to Leiner, beyond simply making something from nothing, "bara" also involves infusing that creation with a unique strength or energy, enabling it to endure and fulfill its intended purpose. For instance, in Genesis 1:1, when God "bara" the heavens and the earth, He didn’t just form them—He also gave them the power to persist and develop according to His divine plan. Thus, in this view, "bara" combines the act of creation with the gift of vitality and purpose, making it a dynamic and empowering process. Some might reject this interpretation, because it’s a relatively late development and/or because it strays from traditional understandings.
Conclusion: The Richness of Bara
The verb bara resists a single, rigid definition. Its core meaning centers on divine creation—bringing something into existence in a way unique to God. In Genesis 1:1, it aligns with creatio ex nihilo; in Genesis 1:21, it highlights the uniqueness of the taninim; in Numbers 16:30, it signals miraculous novelty. The contrast with asah suggests bara emphasizes originality or significance, not always material absence. Ibn Ezra’s "realization" concept enriches this picture, while Rashi, Ramban, and modern scholars offer complementary lenses.
Ultimately, bara weaves together threads of creation, miracle, and divine purpose. Whether forming the heavens, establishing sea creatures, or opening the earth, it reflects God’s unparalleled power to bring forth the new—sometimes from nothing, always with wonder.