Michael R. Mantell, Ph.D.
EL CAJON, California — Every year, as we begin Parsha Bereishit, we step once again into the mystery of beginnings, of light and darkness, order and chaos, choice and consequence. But Bereishit is more than the story of how the world was formed.
It’s the story of how the human mind was formed, how our thoughts, beliefs, and interpretations shape the reality we live in. Each year, as we return to the opening words of the Torah, we are invited to begin again, not merely to reread familiar stories, but to renew our vision, our understanding, and our inner world. Bereishit is not only about the creation of the universe; it’s about the creation of the self, of human consciousness, purpose, and moral responsibility.
Modern cognitive psychology teaches that our emotions and behaviors arise not directly from events, but from the meanings we assign to those events. The Torah, in its opening chapters, offers timeless examples of this truth. From the Garden of Eden to Cain and Abel, we see how distorted thinking gives rise to emotional turmoil—and how divine dialogue invites humanity toward self-awareness, mastery, and healing.
Rabbi Norman Lamm, z”tl once asked how we might return to Bereishit with fresh eyes and renewed curiosity. How do we approach beginnings, not just as restarts, but as opportunities for deeper learning? Each year, as we turn once more to the opening words of the Torah, we are invited not simply to read a familiar story, but to reawaken something within ourselves. Bereishit is not only the story of the universe’s creation, it’s the story of human consciousness, purpose, and moral awakening. Rabbi Lamm tells us we are to approach Bereishit with new eyes, with curiosity rather than assumption, and with wonder rather than routine.
From a psychological perspective, that question is profoundly important. Every new beginning carries both excitement and uncertainty. The healthiest response is anchored in the mindset that welcomes growth instead of fearing change. Bereishit calls us to live with that mindset of openness.
We learn from the Midrash, and from Rabbi Nehunia Ben HaKana, that the Torah begins not with an alef—the first letter of arur (“cursed”), but with a bet, from baruch (“blessed”). Creation begins with blessing, not curse. In psychological terms, that’s a lesson in framing: what we focus on shapes our emotional world. A mindset of b’racha means cultivating gratitude, seeing goodness first, and honoring our tradition with humility and respect. We don’t invent Torah; we receive it—and that stance of receptivity mirrors the humility necessary for personal growth.
When we read, “Let us make man in our image, after our likeness” (Gen. 1:26), we encounter the foundation of human divinity. Every person reflects b’tzelem Elokim, the Divine image. The Maharal of Prague taught that harming another’s body, livelihood, or dignity is a desecration of that Divine likeness. Psychologically, this affirms what modern therapy teaches about self-worth: our value is inherent, not earned. When we remember that, we treat both ourselves and others with deeper compassion.
The Radak, Rabbi David Kimchi, reminds us that humankind was created last, not as an afterthought, but as a statement of humility. As Rabbi Saadiah Gaon likens it, Hashem built a palace and then invited us in. Our first experience in the world was one of receiving, not achieving, and our first day was Shabbat. Before any productivity, we were called to be. Shabbat thus becomes our weekly reminder that rest, reflection, and gratitude are not luxuries but necessities for spiritual and psychological health.
Bereishit also contains one of the earliest lessons in cognitive psychology. The serpent doesn’t compel Adam and Chava to sin, but it distorts their thinking. It reframes Hashem’s care as control, planting the first cognitive distortion. From that distortion grows shame, hiding, and alienation. G-d’s question, “Where are you?” is not geographical, it’s psychological. Where are you in relation to truth, to gratitude, to your own Divine image? The same dynamic plays out with Cain, whose distorted thoughts lead to anger and violence. G-d’s counsel, “Why are you angry?… If you do good, you will be uplifted” is an ancient invitation to cognitive awareness. Notice your thinking, before it hardens into destructive emotion.
Notice too what we are not given dominion over. Hashem tells us to “rule over the fish of the sea and the birds of the sky,” but never over one another. Dominion in Torah is about responsibility, not superiority. This idea perhaps echoes in Thomas Jefferson’s later words: “All men are created equal.” Equality, the Torah teaches, is not a political innovation, it’s a Divine design.
Through this lens, Bereishit becomes a mirror for the human psyche. It reveals how our beliefs shape our emotions, and how healing begins when our thoughts realign with truth, humility, and gratitude. After all, Rashi teaches on humility, that Hashem did not need any advice, but He turned to His angels for counsel.
In our society we may have elevated power over others and Bereishit tells us this is a mistake and with the beginning of a new year, tells us we have another chance. A valued leader is one who has anava, humility or modesty. This is a leader who exercises power in a proper way. Imagine what our society would be like if modesty and humility were authentically valued instead of a dangerous, harmful, unquenchable quest for power. Let’s ponder the well-known phrase from Pirke Avot. the Ethics of the Fathers: “Who is wise? He who learns from every man. Who is honorable? He who honors his fellow men.” Humility. Self-effacement. Humbleness. Modesty. Our society, so often quick to judge, divide, and demean, can relearn from Bereishit the sanctity of words and the holiness of respect. If we truly believed every human being carries Divine worth, our speech, our politics, and our daily interactions would look very different.
Four enduring lessons emerge from this parsha for those seeking greater simcha, joy and wellbeing:
- Practice Gratitude– Like Hashem, who repeatedly “saw that it was good,” train your mind to notice goodness. Gratitude reshapes perception.
- Stay Humble– We were created last to learn that power is entrusted, not owned. Humility grounds us in service and meaning.
- Remember Your Divine Image– Every human being, yourself included, reflects holiness. Treat each encounter as sacred.
- Rest and Reconnect– Shabbat reminds us that we are not the masters of creation but its stewards. Rest renews our sense of presence and purpose.
Bereishit is more than the story of how the world began, it’s the guidebook for how to begin again, each day, with greater awareness, gratitude, and compassion. Spiritually and psychologically, it teaches us to see blessing instead of burden, to honor the Divine image in every soul, and to walk humbly with the One who breathed life into us all.
May this new year of Torah study open our eyes to wonder, our hearts to humility, and our minds to renewed creation—within ourselves, within others, and within the world.
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun.