It’s not just a historical record; it’s a carefully crafted introduction to the Divine.
Rabbi Yudan, quoting Akilas, makes a profound point: "To this One it is fitting to call God." Think about that for a second. Why this One? What makes God so unique?
Rabbi Yudan uses the analogy of a human king. Usually, a king is praised even before he’s done anything for his people. Before he's built public amenities, before he's demonstrated his leadership. He first proclaims his name, and then promises his works. It’s all about image and reputation first.
But God? The order is reversed. God acts first, and then receives praise. He creates the universe, then reveals Himself.
Shimon ben Azai reinforces this idea, drawing on the verse, "Your humility has made me great" (II Samuel 22:36). He contrasts the human tendency to put titles first – "So-and-so Augustoli," a title of great rank, or "So-and-so Pro titulo," whatever the specific title might be – with God's way of doing things.
You see, a human king might announce his impressive titles before proving his worth. But the Holy One, blessed be He, doesn't operate like that. Only after creating the needs of the world does He mention His name.
This brings us to the very first words of the Torah: "Bereshit bara Elohim" – "In the beginning…created…God." Notice the order? First, the act of creation – bara. Then, the name of God – Elohim.
It's a powerful statement about God's humility and the nature of true greatness. It’s not about self-promotion or empty titles. It’s about action, about creation, about providing for the world before seeking recognition.
So, the next time you read those opening words of Genesis, remember this: it's not just a story about creation. It's a statement about God's character, about the order of true greatness, and about why "to this One it is fitting to call God." What does it mean to you that action and creation precede the declaration of the Divine Name? How does that change your perspective on the world and our place in it?