Did God create physical movement

Rav Hirsch on Torah, Genesis 1: 1

בראשית ברא אלקי The sound relationship with רעש and רחש, one of which means a local movement and the other an inner movement, teaches that we have to understand ראש as the seat of movement, as the organ from which all external and internal movement originate takes. Therefore ראשית means: the beginning of a movement, the beginning in time, never the spatial one. The spatial beginning is called like the end קצה; it is precisely the two endpoints of an expansion which, depending on the point of view, can be the beginning or the end. בראשית וגו׳ thus means: in the beginning of all becoming it was God who created; or summarized with the two following objects: God originally created heaven and earth. In any case, בראשית expresses the fact that nothing preceded God's creation, that heaven and earth only emerged from God's creation. It is thus the creation out of nothing, יש מאין states, a truth that forms the foundation of the consciousness that God's teaching wants to build us up. The opposite, the primordial nature of the world material, which allows the Creator only as the formative sculptor and which also forms the cornerstone of pagan consciousness to this day, is not just a metaphysical lie that reveals the truth to the cosmogonic ideas of people, i.e. H. the correspondence with reality robbed: it is the even more pernicious denial of all freedom in God and in man, which undermines all morality. If the material was given to the world-builder, he could not create the absolutely good, but only the relatively best, world from the given material. All physical and moral evil would inevitably lie in the deficiency of the material. God himself could not redeem the world from physical or moral evil. Man could just as little become master of his body as God master of world matter. Freedom would have disappeared from the world, a blind, desolate necessity would rule over the world, including its God and man. This bleak night of the consciousness of God, the world and people immediately drives away the first word of the doctrine of God, of which it is in truth: "בראשית .פתח דבריך יאיר ברא אלקי׳!" everything that follows stands and falls with this. Everything, The substance and form of everything that is has emerged from the free, all-powerful creative will. The Creator stands and still rules today over matter and form of all beings, over the forces that work in matter, over the laws according to which they work, and over the forms that shape them; for his free, omnipotent will has created the matter, incorporated these forces into it, set the laws according to which they shape the forms. And just as He freely commands his world, so He could also give man, into whom He breathed a spark of his free being, with this spark freedom over his little world, freedom over the body and its powers and make him a free likeness of free God in the world ruled by His omnipotence. The בראשית God created world is not the best possible, but the only good one; it corresponds with all its apparent evils to the plan of wisdom of its creator, who could have created it differently if this other had been more in accordance with his will. The בראשית man created by God, with all his moral defects, has the ability to correspond in the highest moral perfection to the moral ideal set for him by his Creator; the possibility of his own absence is part of his moral perfection; it is the basic condition of his moral freedom, and both world and man will achieve the highest goal of the good for which they both create; for the God, who set this goal for them, created both of them for this goal with his almighty, by nothing hindered, free will. He would have created them differently if this had been more conducive to the goal he had set free. A truth that we call ourselves again and again in the קדיש in consciousness, in which we express the conviction that His great name will surely win the "recognition and sanctification desired by Him in a world די ברא כרעותיה, which He quite created according to his will for this goal. " In this sense, the sentences of the wise also win: בזכות ישראל בזכות משה בזכות חלה מעשר ובכורים נברא עולם which are all called ראשית, or the sentence: ה"ב"ה היה מביט בתורה היה מביט בתורה iefeiefeו .רםה their rationale. When Israel and Moscheh appear as completely new beginnings of a completely new phase of historical development and are therefore called ראשית, or deserve this name as the first realization of the ideal set before human creation, as it were as the first fruits of God's harvest; if חלה מעשר ובכורים are nothing but the expressions for the homage to return the world to God, its giver; If, above all, the law is the first building block for the purpose of God to be achieved with creation and from it, and is therefore called ראשית: then all these goals, even if they developed late, were secured with the beginning of the world, precisely because these בר dieseית were created has emerged entirely from God's hands and was thus formed from the outset for these highest goals. God, it is said, looked into the תורה and then created the world. In this בראשית we recognize the cornerstone of our God, world and human consciousness and understand how, when this consciousness had faded and should be re-established, God's free, unrestricted switching of the world, its materials, forces and laws , was ascertained by miracles, which, as נסים, high-pitched markers and guiding signs, should lead us to regain consciousness from God's free omnipotence, a consciousness that, as indicated, the precondition of all moral human consciousness, thus the Forms a precondition for our entire behavior towards תורה.