Could Hashem Have Created Another World Before Ours?

Uriya asks: "Hello, I have several questions about the creation of the world:

A. I don't understand why Hashem created the world in six days specifically. After all, He could have created it in just one day.

B. How does the Midrash say that the Torah was hidden 974 generations before the creation of the world, considering that time itself was created?

C. It's also mentioned in the Midrash that before our world, Hashem created and destroyed worlds. But does Hashem, chalila, need to use trial and error in creation?"

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Hello and blessings, Uriya, and thank you for your interesting questions.

The Midrashim you referenced contain many deep secrets and are intended to teach us profound ideas in both the literal and mystical senses. In these answers, we will address the straightforward meaning.

A. Regarding your first question, it is true that Hashem could have created everything in an instant. However, He chose to create the world with ten utterances so that we may learn from His actions, observe the progression of creation up to humanity, and understand that humans are the crown of creation. The sages say metaphorically that Hashem's creation is similar to a host preparing a meal for a guest: first preparing the home, then setting the table and utensils, and only then bringing the guest in. Similarly, Hashem prepared the world in stages for the arrival of humanity. Through this gradual creation, we learn to appreciate Hashem's deeds and recognize the extensive planning involved in their execution for humanity's sake. Another reason is so that people can participate in the act of creation by observing Shabbat. Shabbat reminds us each week of the creation of the world, linking our actions to genesis. By observing Shabbat, we bear witness to our faith in Hashem, who created the world in six days. Hashem rested on the seventh day, allowing us to rest on Shabbat and emulate His deeds. The sages further taught (Pirkei Avot 5:1): "The world was created with ten utterances. What does this teach us, seeing that it could have been created with a single utterance? It was to punish the wicked who destroy a world created with ten utterances, and to reward the righteous who sustain a world created with ten utterances."

B. The Midrash stating that the Torah was hidden 974 generations before the creation of the world is mentioned in Tractate Shabbat (88b), intended to teach us that the Torah and commandments are essentially the "manufacturer's instructions" for the world, not the reverse. People may mistakenly think that the Torah was given to us only as an afterthought (i.e., because there is theft, the Torah says "you shall not steal," and because we have parents, Hashem commanded "honor your father and mother," etc.). This is incorrect. The truth is that Hashem created the world according to the Torah's blueprint. Hashem wanted a commandment to honor parents, so He created a reality with a mother and father; He desired challenges regarding possessions, thus creating the inclination to steal, and so forth. The world was created according to the Torah, illustrating the profound concept from the Midrash you read.

The Torah is eternal, and it has always expressed Hashem's true will to benefit His creations, though clearly, there are further mysteries and ideas within the phrase "974 generations." We expanded on this in bulletin No. 202 for Parashat Chukat. To accurately answer your question: the Creator exists outside of time; He is eternal. Hence, His will in the Torah existed before the world's creation because the Torah reflects Hashem's true and eternal desire. When time was created alongside the world, Hashem's will was manifest within the world and the dimension of time. However, Hashem's will in the Torah never changes because Hashem does not change.

C. The Midrash stating that Hashem created and destroyed worlds (Bereishit Rabbah 3:9) is meant to convey that our world is perfect as it is, as attested by Hashem: "very good" (Genesis 1:31). This implies that this world is optimally suited for achieving the divine purpose in the best and most successful manner. This answer is for those who doubt whether Hashem could have created a better world; it is said that Hashem already brought various possibilities into reality so that we would know our current world is the best. Clearly, Hashem does not need to conduct experiments in world creation; His sole intent was to teach us about the perfection and splendor of our world—like an artist who initially creates a simple vessel, then breaks it and creates a more ornate one, repeating this process until finally creating the most beautiful vessel. All observers understand the greatness of his splendor only by knowledge of the previous vessels, which were not as perfect as the final one. Thus, Hashem metaphorically created many worlds before creating our perfect world. This is evidenced by the existence of millions of worlds in space unsuitable for life. Our world is unique in providing the precise conditions for our existence in the universe. We can see our world is indeed the most perfect creation in the entire cosmos. Nonetheless, this Midrash also contains deeper secrets, with many Kabbalists interpreting that the saying pertains to the creation of spiritual worlds rather than physical ones, asserting that no worlds were destroyed in the plain sense of the term.