{"id":2109,"date":"2026-10-05T04:00:00","date_gmt":"2026-10-05T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=2109"},"modified":"2026-09-24T17:26:04","modified_gmt":"2026-09-25T00:26:04","slug":"cuatro-verbos-hebreos-creacion","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/cuatro-verbos-hebreos-creacion\/","title":{"rendered":"Bereshit (VIDEO) \/ The four Hebrew verbs of Genesis"},"content":{"rendered":"<h1 class=\"wp-block-heading\">The four Hebrew verbs of Creation: Bara, Asa, Yatzar, and Bana<\/h1>\n\n\n\n<h2 class=\"wp-block-heading\">The Creation that translations cannot fully show<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">When we read the story of Creation in English, we find that God \u201ccreated,\u201d \u201cmade,\u201d or \u201cformed\u201d the world. These words convey the general meaning, but they don't capture the full richness of the Hebrew text. The Torah doesn't describe the creative activity with a single verb. It uses different terms to reveal particular aspects of the divine work.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The four Hebrew verbs of Creation that we will analyze are:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Creator \u2014 <em>Bara<\/em>: create a new reality.<\/li>\n\n\n\n<li>Did \u2014 <em>Asa<\/em>: to do, to carry out or to complete.<\/li>\n\n\n\n<li>Create \u2014 <em>Yatzar<\/em>: to form or model.<\/li>\n\n\n\n<li>Construction \u2014 <em>Banana<\/em>: to build according to a structure.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">These verbs do not necessarily represent four rigid chronological stages. Rather, they show four complementary dimensions of Creation: origin, realization, formation, and construction.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is also worth noting that not all of them appear within the narrative of the six days. <strong>Bara<\/strong> and <strong>as\u00e1<\/strong> predominate in Bereshit 1. In contrast, <strong>yatzar<\/strong> and <strong>banana<\/strong> They appear in Bereshit 2, when the Torah expands on the description of the creation of humankind.<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>WATCH THE VIDEO OF THIS CLASS IN SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Bereshit (2026 \/ 5787) \/ The four Hebrew verbs of Genesis\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/gwztf0PMZHw?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h3 class=\"wp-block-heading\">The divine word and the order of Creation<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The general mechanism that encompasses Creation is the divine word:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And God said,<br><em>Vay\u00f3mer Elohim<\/em><br>\"And God said.\"<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">God speaks, nature responds, and existence acquires order. Within that process, the Torah distinguishes between creating, making, forming, and building.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is where the importance of biblical Hebrew begins. A translation can bring us closer to the message. However, the original language allows us to contemplate the roots, repetitions, wordplay, and grammatical differences chosen by the Torah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Studying biblical Hebrew is not just about learning another language. It also means approaching the inner architecture of the Scriptures.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From a Hebrew perspective, the letter and the spirit should not be separated. The spirit of the text is manifested through its words, letters, and structures. Therefore, to approach the spiritual depth of the Torah, we must listen to it, as far as possible, in the language in which it was transmitted.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u05d1\u05b8\u05bc\u05e8\u05b8\u05d0 \u2014 Bar\u00e1: to create a new reality<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The first divine action mentioned by the Torah is:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">In the beginning God created.<br><em>Bereshit bar\u00e1 Elohim<\/em><br>\"In the beginning God created.\"<br>\u2014Bereshit 1:1<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bara<\/strong> It is a form of the root \u05d1\u05e8\u05d0. In the context of Creation, it signifies God's sovereign initiative through which a new reality begins.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The term appears at decisive moments. We find it in the creation of the heavens and the earth in Genesis 1:1, in the creation of the great sea creatures in Genesis 1:21, and in the creation of humankind in the image of God in Genesis 1:27.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this last passage, the root appears three times:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And God created man in his own image.<br>In the image of God created he him.<br>Male and female created he them.<\/p>\n<\/blockquote>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><em>Vayivr\u00e1 Elohim et-haadam betzalm\u00f3; Bethlehem Elohim is dead; zajar unekev\u00e1 bara otam.<\/em><\/p>\n<\/blockquote>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\"So God created mankind in his own image, in the image of God he created them; male and female he created them.\"<\/p>\n<\/blockquote>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>WATCH THE VIDEO OF THIS CLASS IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Bereshit (2026 \/ 5787) \/ The Four Hebrew Verbs of Genesis\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/MLjeref7IH0?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h3 class=\"wp-block-heading\">Bar\u00e1's triple repetition<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">This threefold repetition is not perceived with the same intensity in a hurried reading of the translation. In Hebrew, the ear receives the sound of \u05d1\u05e8\u05d0 three times. In this way, the Torah seems to pause the reader before the singularity of human nature.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nachmanides, Ramban, interprets the initial creation as <strong>Yesh me\u00e1yin \u2014 yesh me\u00e1yin<\/strong>\"Something from nothing.\" According to his explanation, God originated a primordial matter and then organized the different realities of the world from it.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is important, however, to distinguish between the linguistic meaning and the theological interpretation. The verb <strong>bar<\/strong> It does not automatically mean \"creating from nothing\" in every instance. In Genesis 1, it points to a divine creative action and makes no mention of pre-existing matter. The idea of <em>yesh me\u00e1yin<\/em>, for its part, arises from the interpretation of the complete passage.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The spiritual teaching of Bara<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Bar\u00e1 represents the divine capacity to introduce newness where there was none before. Applied to human life, it reminds us that God can open possibilities where we only see emptiness, confusion, or impossibility.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This does not mean that human beings can create absolutely like God. Because they were created in the divine image, they can imagine, initiate, and produce realities that did not previously exist in their experience. A work of art, a restored relationship, a teaching, or a moral transformation are some examples.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Here the importance of Hebrew becomes clear. A translation might say \"create,\" while the original text allows us to recognize where \u05d1\u05e8\u05d0 specifically appears and where the Torah chooses another verb.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u05e2\u05b8\u05e9\u05b8\u05c2\u05d4 \u2014 As\u00e1: to do, to perform and to complete<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The second of the four Hebrew verbs of Creation is \u05e2\u05b8\u05e9\u05b8\u05c2\u05d4, <strong>as\u00e1<\/strong>Its basic meaning is \"to do\", \"to carry out\", \"to produce\" or \"to bring to completion\".<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the narrative, it frequently appears as:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And he did \u2014 <em>go<\/em><br>\"And He did.\"<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">For example, God \"makes\" the firmament:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And God made the firmament.<br><em>Vay\u00e1'as Elohim et-harak\u00eda.<\/em><br>\u2014Bereshit 1:7<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Later, the same verb describes the action related to the luminaries:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And God made the two great lights.<br><em>Vay\u00e1\u2019as Elohim et-shen\u00e9 hameorot haguedolim.<\/em><br>\u2014Bereshit 1:1<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">It also appears when talking about land animals:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And God made the beast of the earth.<br><em>Vay\u00e1'as Elohim et-jayat ha\u00e1retz.<\/em><br>\u2014Bereshit 1:2<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Finally, at the end of the sixth day we read:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And God saw everything that he had made.<br>\"And God saw all that he had made.\"<br>\u2014Bereshit 1:3<\/p>\n<\/blockquote>\n\n\n\n<h3 class=\"wp-block-heading\">The relationship between Bar\u00e1 and As\u00e1<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bara<\/strong> directs our attention towards the origin of a new reality. <strong>Asa<\/strong>On the other hand, it considers its implementation, organization, and operation. However, both verbs overlap in certain contexts. For this reason, they should not become overly rigid categories.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The relationship between the two is condensed into one fundamental expression:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">Which God created to do<br><em>Asher will bar Elohim<\/em><br>\"That God created to do.\"<br>\u2014Bereshit 2:3<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">God \"created to act.\" Creation involves ongoing processes. Plants produce seeds, animals reproduce, and humans work the land. Thus, the world was created with possibilities destined to become actions.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Asa, os\u00e9 and la'asot<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">It is useful to distinguish three forms:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Did \u2014 <em>as\u00e1<\/em>: those.<\/li>\n\n\n\n<li>Doer \u2014 <em>daring<\/em>: does, is doing or doer.<\/li>\n\n\n\n<li>To do \u2014 <em>the ass<\/em>: do.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">In Spanish they can be translated using similar words, although in Hebrew they perform different grammatical functions.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The spiritual teaching of Asa<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">It is not enough to imagine good; it is necessary to put it into practice. Bar\u00e1 can represent the birth of an intention. As\u00e1, on the other hand, demands turning it into action.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hebrew spirituality does not remain solely in thought. It descends into action, mitzvah, justice, and the sanctification of daily life.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Yatzar \u2014 Yatzar: to form a human being from the earth<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">When the Torah expands on the creation of Adam, it introduces another verb:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And the LORD God formed man of the dust of the ground.<br><em>Vay\u00edtzer Adonai Elohim et-haadam, afar min-haadam\u00e1.<\/em><br>\"And the Eternal God formed man from the dust of the ground.\"<br>\u2014Bereshit 2:7<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The root \u05d9\u05e6\u05e8, <strong>yatzar<\/strong>It means \"to form,\" \"to mold,\" or \"to shape.\" It evokes the work of a potter who takes a material and gives it a specific form.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">La forma verbal del ver\u00e1 es \u05d5\u05b7\u05d9\u05b4\u05bc\u05d9\u05e6\u05b6\u05e8, <em>vay\u00edtzer<\/em>, \"and formed\". <strong>Yetzir\u00e1<\/strong>, \u05d9\u05b0\u05e6\u05b4\u05d9\u05e8\u05b8\u05d4, is the related noun and means \"formation\".<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Unlike bara, the verse explicitly mentions the material:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">Dust from the earth<br><em>Afar min-hadam\u00e1<\/em><br>\"Dust of the earth.\"<\/p>\n<\/blockquote>\n\n\n\n<h3 class=\"wp-block-heading\">Adam, Adamah, and the dust of the earth<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Hebrew presents a sound and conceptual relationship between:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Adam \u2014 <em>Adam<\/em>: human being.<\/li>\n\n\n\n<li>Earth \u2014 <em>Adam<\/em>: land or soil.<\/li>\n\n\n\n<li>blood - <em>Dam<\/em>: blood, although it should not be stated that it necessarily comes from the same root.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">Adam comes from the earth. Man has a higher calling, but his body belongs to the earth. The Torah keeps both dimensions present.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">After forming the body, God performs another action:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And he breathed into his nostrils the breath of life.<br><em>Vayipaj beepav nishmat jayim<\/em><br>\"And he breathed into their nostrils the breath of life.\"<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Human beings are molded dust and received breath. Without the dust, they cannot live in this world; without the divine breath, they lose awareness of their spiritual calling.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The two yod letters of Vayitzer<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">In Bereshit 2:7, \u05d5\u05b7\u05d9\u05b4\u05bc\u05d9\u05e6\u05b6\u05e8 is written with two letters <strong>yod<\/strong>In Bereshit 2:19, when talking about animals, \u05d5\u05b7\u05d9\u05b4\u05bc\u05e6\u05b6\u05e8 appears with a single one.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The wise men developed different interpretations of this peculiarity. One of them states that man possesses <em>yetzer hatov<\/em> and <em>yetzer will<\/em>Inclination towards good and inclination towards evil. Another interpretation links it to this world and the world to come. It has also been related to its bodily and spiritual dimensions.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These explanations belong to the <strong>derash<\/strong> rabbinic and not to the basic grammatical meaning. However, they arise from a meticulous observation of Hebrew writing.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">No translation can fully reproduce the relationship between Adam and adamah, nor show the difference between the two yods and a single one. A seemingly small letter can thus open a reflection on the moral complexity of humankind.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">\u05d1\u05b8\u05bc\u05e0\u05b8\u05d4 \u2014 Ban\u00e1: God builds woman<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">To describe the formation of a woman, the Torah does not use bara, asa, or yatzar. It uses the verb \u05d1\u05e0\u05d4, <strong>banana<\/strong>, \"build\":<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">And the Lord God made the rib which he had taken from the man into a woman.<br><em>Vay\u00edven Adonai Elohim et-hatzel\u00e1 asher lakaj min-haadam leish\u00e1.<\/em><br>\"And the Eternal God built the side which he had taken from man as a woman.\"<br>\u2014Bereshit 2:2<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The form and understanding, <em>back and forth<\/em>It literally means \"and built.\" Many translations simply say that God \"made\" a woman. In doing so, the particular choice of the verb disappears.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Building is not simply about production. It involves arranging components according to a design. A building possesses structure, proportion, stability, and purpose.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Tzel\u00e1: rib, side or flank<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The term \u05e6\u05b5\u05dc\u05b8\u05e2, <em>tzel\u00e1<\/em>The word, traditionally translated as \"rib,\" can also mean \"side\" or \"side.\" The image may convey that the woman was not taken from something external to the man, but from his own side. Both share the same humanity and are destined to meet face to face.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The root \u05d1\u05e0\u05d4 appears related to other words:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Building \u2014 <em>in a binyan<\/em>: construction or building.<\/li>\n\n\n\n<li>Builder \u2014 <em>cap<\/em>: constructor.<\/li>\n\n\n\n<li>Construction \u2014 <em>banana<\/em>: built.<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\">Banah and Binah in rabbinic interpretation<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbinic tradition linked, through the <strong>derash<\/strong>, and he built, \u00abconstruy\u00f3\u00bb, with construction, <strong>burn<\/strong>\"Understanding\" or \"discernment.\" The Talmud develops from this the teaching of a <em>dance yeter\u00e1<\/em>, an additional capacity for discernment granted to women.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This relationship should not be presented as a simple etymological definition. It is a rabbinic interpretation built upon the linguistic and conceptual proximity of the terms.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The spiritual teaching of Ban\u00e1<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Human relationships don't just appear automatically: they must be built. Marriage, family, and community require structure, fidelity, discernment, and constant effort.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The woman is not presented as an accidental addition. The Torah chooses the vocabulary of construction to describe the emergence of relational and familial reality.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If we only read \"God made a woman,\" we lose the image of the builder. The verb \u05d1\u05e0\u05d4 transforms the reading: the woman is \"built,\" and through her, the building of the human house begins.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Bar\u00e1, As\u00e1, Yatzar and Ban\u00e1: four dimensions of Creation<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The four Hebrew verbs of Creation can be viewed as a conceptual sequence:<\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Bara:<\/strong> God creates a new reality.<\/li>\n\n\n\n<li><strong>Asa:<\/strong> It performs and arranges it to fulfill its function.<\/li>\n\n\n\n<li><strong>Yatzar:<\/strong> gives it a concrete form.<\/li>\n\n\n\n<li><strong>Ban\u00e1:<\/strong> organizes its components within a structure.<\/li>\n<\/ol>\n\n\n\n<p class=\"wp-block-paragraph\">We can express it simply:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>Bar\u00e1 initiates; as\u00e1 performs; yatzar models; ban\u00e1 builds.<\/strong><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">It is not necessarily a matter of four separate acts. The same divine work can be \"created,\" \"made,\" \"formed,\" and \"constructed\" depending on the aspect the Torah wishes to emphasize.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The divine word precedes action<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The divine word surrounds the entire process:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">Let there be light and there was light.<br><em>Yeh\u00ed or, vayeh\u00ed or<\/em><br>\"Let there be light,\" and there was light.<br>\u2014Bereshit 1:3<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Before the act comes the command. God speaks and reality responds. Pirkei Avot 5:1 teaches:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">The world was created in ten sayings.<br><em>Ba'asar\u00e1 maamarot nivr\u00e1 haolam<\/em><br>\"The world was created with ten statements.\"<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the four verbs describe dimensions of the creative work. <strong>Amar<\/strong>, \u201cto say\u201d, expresses the authority by which God summons the world into existence and order.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The verbs of Creation in Isaiah<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">We also find three of these roots brought together in Isaiah 43:7:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">I created him, I made him.<br><em>Berative, yetzartive, of asitive<\/em><br>\"I created it, I formed it, and I also did it.\"<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Kabbalah linked these expressions to <strong>Beri\u00e1<\/strong>, <strong>Yetzir\u00e1<\/strong> and <strong>Asiy\u00e1<\/strong>, three of the four spiritual worlds. The fourth is <strong>Atzilut<\/strong>, the world of emanation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, Atzilut should not be identified with banah. The four worlds of Kabbalah and the four verbs of Bereshit are related schemes, but not identical.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Hebrew perspective: the spirit manifests itself through the letter<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Studying the Torah in Hebrew doesn't mean dismissing translations. They are indispensable for those who haven't yet mastered the original language. The problem arises when we forget that every translation involves choices: it selects a word, discards other possibilities, and can obscure associations present in the original.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In Spanish we can read that God created the heavens, made the firmament, formed man and made woman.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hebrew, on the other hand, allows us to hear:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Creator \u2014 <em>bar<\/em>: created a new reality.<\/li>\n\n\n\n<li>Did \u2014 <em>as\u00e1<\/em>He did and carried out.<\/li>\n\n\n\n<li>Create \u2014 <em>yatzar<\/em>He modeled like a craftsman.<\/li>\n\n\n\n<li>Construction \u2014 <em>banana<\/em>: built according to a design.<\/li>\n<\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">The difference is not merely decorative. It alters our understanding of God, the world, and humanity.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">What we discovered by studying the original Hebrew<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Hebrew allows us to observe elements that might go unnoticed in a translation:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>The triple repetition of \u05d1\u05e8\u05d0 in Bereshit 1:27.<\/li>\n\n\n\n<li>The union between \u05d1\u05e8\u05d0 and \u05e2\u05e9\u05d4 in \"created to do\".<\/li>\n\n\n\n<li>The orthographic difference between the formation of man and that of animals.<\/li>\n\n\n\n<li>The relationship between Adam and Adam\u00e1.<\/li>\n\n\n\n<li>The particular use of ban\u00e1 for women.<\/li>\n\n\n\n<li>The interpretative connection between <em>back and forth<\/em>, <em>in a binyan<\/em> and <em>burn<\/em>.<\/li>\n\n\n\n<li>The relationship between the verbs of Bereshit and the levels of Beri\u00e1, Yetzir\u00e1 and Asiy\u00e1.<\/li>\n\n\n\n<li>The rhythm between <em>yeh\u00ed or<\/em> and <em>vayeh\u00ed or<\/em>\"Let there be light,\" and there was light.<\/li>\n<\/ul>\n\n\n\n<h3 class=\"wp-block-heading\">Lashon HaKodesh: The Holy Language<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Jewish tradition calls Hebrew <strong>The Holy Tongue \u2014 lash\u00f3n hak\u00f3desh<\/strong>\"The sacred language.\" This does not mean that knowing vocabulary automatically produces spirituality. It is necessary to combine linguistic study with reverence, context, interpretive tradition, prayer, and obedience.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The true connection with \"the spirit of the letter\" is not about inventing secret meanings for each word. It's about allowing the actual letters, their grammar, and their roots to correct our preconceived ideas.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Hebrew perspective invites slow reading. An extra letter, a root change, or a repetition can become a gateway to interpretation. The Torah should not be read solely to find out what happened. We must also pay attention to how it was communicated.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion: return to the language of Bereshit<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Creation does not appear in the Torah as a uniform act. The Hebrew presents a work full of dimensions: God. <strong>creates<\/strong> \u2014bar\u00e1\u2014, <strong>does<\/strong> \u2014as\u00e1\u2014, <strong>form<\/strong> \u2014yatzar\u2014 and <strong>builds<\/strong> \u2014ban\u00e1\u2014. Furthermore, God speaks and His word communicates order and existence.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Each verb offers a different lesson.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bara<\/strong> proclaims that all existence depends on divine initiative. <strong>Asa<\/strong> It teaches that purpose must become accomplishment. For its part, <strong>Yatzar<\/strong> It shows that humankind was carefully formed, uniting dust and breath. Finally, <strong>Banana<\/strong> It reveals that human life, relationships, and family need structure and construction.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The four verbs as a model for our life<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">These four Hebrew verbs also present a model for our own lives. First, we conceive a possibility; then we act; then we shape it; and finally, we build something capable of lasting.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As bearers of the divine image, we do not possess God's absolute creative power. However, we have the responsibility to collaborate in the care, development, and sanctification of the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The great lesson is that <strong>It is not enough to read what a translation says; we must strive to hear what the Torah truly expresses.<\/strong>Translations lead us to the door, but Hebrew allows us to go deeper.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Studying Bereshit in Hebrew allows us to discover that Adam comes from adamah, that man was <em>yatzar<\/em> while the woman was <em>banana<\/em> and that God <em>bar<\/em> a destined reality <em>the ass<\/em>to continue being carried out. Likewise, every creative act responds to a divine word.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To connect spiritually with the Torah means to approach its original words with reverence. We must not separate the spirit from the letter, because in the Hebrew tradition the spirit communicates through precise words.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In Spanish or English we understand that God created the world. <strong>In Hebrew we begin to discover how He created it, how He formed it, how He structured it, and what responsibility He placed on us within His Creation.<\/strong><\/p>","protected":false},"excerpt":{"rendered":"<p>The 4 Hebrew verbs of Creation and their meaning<\/p>","protected":false},"author":1,"featured_media":2110,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[284,977,978,285,979,976],"class_list":["post-2109","post","type-post","status-publish","format-standard","has-post-thumbnail","category-parasha","tag-bereshit","tag-bereshit-2026","tag-bereshit-5787","tag-genesis","tag-los-4-verbos-hebreos-del-genesis","tag-parashat-bereshit"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.6 - 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