Bereshit is not a constituent power that can establish a new world order. Genesis 1-11 teaches that the basis of everything is an abyss. Bereshit is not the ground on which things stand but the hand that pulls the rug out from under them. The first chapters of Genesis do not resemble a constitution of any sort. On the contrary, they convey a distinct sense of destitution. Consequently, an organized religion runs a considerable risk by acknowledging Bereshit as its groundless ground. Under Bereshit's spell, the religious apparatus that purports to bind together (religare) the human and the divine can easily fizzle out.

Unlike 'creation' in English, which has artistic and other connotations, the Hebrew word only applies to the creation of the world. After the conclusion of the seventh day, it is said that heaven and earth 'were created', in the passive voice (2:4). But there is no indication as to who should get the credit for this creative act. The only thing for certain in this verse is that God 'made' both heaven and earth [...]. But it never explicitly stated, either here or anywhere else in Genesis, that God was indeed the creator of the world.

If Adam means 'human', is Noah in some sense already post-human? To see oneself as a descendant of Noah [...] is above all to understand that the secure ground on which we appear to walk,  where we seem to breathe freely, is nothing more than the deck of an ark. It is also to realise that most creatures on board have no access to this exclusive space because they are kept in the hull, just as most people and virtually all animals living on earth today are still relegated to the margins of society, to a kind of social death.

Noah, like the baby Moses, is saved by an ark [teva], not a ship [oniya]. This is an important distinction, because the latter needs a captain to steer it in the right (or wrong) direction, while the former drifts passively hither and thither (7:18), being led by the wind, water, God or fate.

... Noah's passivity allows him to safeguard both his subjectivity and her potentiality. His strength lies in silently forfeiting his own will.

... Noah's name ... means relief or rest, comfort or consolation (5:29). A reliever is not to be confused with a redeemer.

The seventh day is declared holy not because it was when something magnificent was made, but because nothing was.  Hence the Hebrew word for seven (sheva) can also be read as satiation or saturation (sova), while the word for Saturday (shabat) is closely linked to the idea of going on strike (shavat). God's supreme and highest achievement is not the creation of humanity , but his own recreation.

... the Sabbath was instituted as a temporal temple to stop the linear flow of everyday life.