In the Stone Edition Chumash, the commentary says that the phrase commonly rendered as "In the beginning God created", would indicate that the Torah is giving a sequence of creation-that God created the heaven, then then the heaven, then the earth, darkness water, light and so on. Rashi and Ibn Ezra disagree. The Stone Edition Chumash thus renders Gen 1:1 as " In the beginning of God's creating..."
According to Ramban and most other commentators however, the verse is indeed chronological. It begins with a general statement: At the very first moment-from absolute nothingness-God created the heaven and the earth, i.e., the basic substance from which he then fashioned the universe as we know it, as expounded in the following verses.
It should be pointed out that the first word in Genesis 1:1 is "Bereshit"-בְּרֵאשִׁ֖ית. The next word is "bara"-בָּרָ֣א. Notice that bara is embedded into the word Bereshit-bet, resh, alef. Normally, the word is read as "B'reshit. B' being a preposition translated as "in". Reshit being similar to Rishon, which is beginning in Hebrew. In a sense, we have a double creation taking place.
In Genesis 1:2, we see darkness. The Stone Edition Chumash says that this is not merely the absence of light, but a specific creation, as is clearly stated in Isaiah 45:7-He who forms the light and creates the darkness. The sages state that until light and darkness were separated from one another, they function "in a mixture", implying that the patches of light and darkness were intermixed with one another.
God saw that light was good, so he decreed that it should not be mingled with the darkness, but should function independently during the day. Light needed no more further perfection. God summoned the light and appointed it for duty by day and he summoned the darkness and appointed it for duty by night.
According to the Midrash, the original light was of an intense spiritual quality and God saw that the wicked were unworthy of enjoying it. Therefore, he separated it from the rest of the universe and set it aside for the use of the righteousness in the World to Come-Olam HaBa.
When analyzing text, I recommend the Rabbinic technique of Pardes-Peshat, Remez, Drash and Sod. Peshat Peshat is the plain simple meaning. Remez is hinting at or alluding to. Drash is a metaphor, comparison or illustration through teaching. It is the proper use of Exegesis. Sod is something mysterious or hidden behind the text.
This then brings up the idea that some scripture can be looked at literally or metaphorically. The Bible is rich with this. Examples of this can be found when Israel is said to be a land flowing with milk and honey. An abundance of milk and honey was symbolic of lush, fertile farmland, plenty of water, and rich grass for dairy animals and flowers for bees. Milk and honey were two of the most prized foods in Old Testament times, and a land "flowing" with them would be very desirable.
Another of the many is the Cedars of Lebanon. The cedars in Lebanon grow up to 130 feet tall with trunks up to eight feet in diameter. The cedars are used symbolically in the Bible to represent strength and stature or pride.
So, in examining Genesis 1:1-5, we see that there was literal darkness-Choshech, and light-Ohr. They were used to delineate the night from the day. However, in doing a Drash of scripture, we see that darkness is a metaphor for satan, evil and sin, while light is a metaphor for Yeshua as well as salvation. There are countless verses in the Tanach and B'rit Chadasha that reference light as representing God while darkness represents evil people and the devil.
There has been a debate both in the Jewish community and among Christians about Genesis 1:1 and 1:2. Some see the formlessness is after the initial creation, with more creation to come. Others see it as a result of events that took place between those two verses. I believe that it can be both. There is the literal darkness and light that we experience in this dimension of space/time reality we experience as humans. It also is a metaphor showing a delineation between Yeshua and the devil.
It is my firm contention that Haylel Ben Shachar-Morning Star, son of the dawn as mentioned in Isaiah 14:12, was cast down from Shamayim-the third heaven along with 1/3 of the stars of heaven to the earth. between verses 1 and 2. I should point out that while the KJV calls him "Lucifer", his real Hebrew name is Haylel Ben Shachar. Once cast down to earth, he lost that title and became HaSatan, or the Accuser. He no longer had the glory that he had had in the third heaven.
When we first meet HaSatan, he is the Nachash or serpent in Genesis 3. He had lost his original form that he once had. I have to say that I thoroughly enjoyed reading all the commentary. It is refreshing to see believers in Yeshua thoroughly examine the Word of God. I commend all of you for your thoughts.