If pesukim could talk, writes Rashi, then the very first pasuk - "Breishis bara Elokim es hashomayim v'es ha'aretz" would say "you must darshen me". In other words, Rashi could not find a translation, elucidation, or even a liberal translation, that is a good fit for the text. Thus the Torah wastes no time to teach us that we will need the oral tradition to understand the written word, and furthermore that numerous interpretations, traditions, and meanings are at times infused into one text.
The translation usually attached to this passuk, i.e. that initially G-d created Heavens and Earth, leaves little for the subsequent days and ignores the water which is already there. Interestingly, in later passages Rashi explains that indeed all of the components of our universe were created ex nihilo at the beginning and waited dormant for their proper placement on the respective days of creation. The days of creation are the times during which each part of our world was given its place and position.
In a seemingly similar slant and elaborating on a Greek approach, Ramban sees that the first passuk describes the initial burst of Divine "physical energy" ex nihilo. That physical presence would, over the course of the days of creation and directed by Hashem's will, morph into the various parts of the universe that we would come to know. The Greeks called the initial physical matter "Heyuli" and it seems to be an early version of a "Big Bang". This information is offered by the Ramban only after he has impressed upon us that the detailed understanding of creation is part of an oral tradition given to Moshe at Har Sinai and that will always remain with a select group of students.
In view of that, we are left to wonder: what is the significance of the heyuli process? What does it add to an appreciation of creation, which according to Ramban was never intended to teach science but simply faith in an ex nihilo, G-d-driven event which is satisfactorily summarized in the fourth commandment in a one-liner?
The Ramban clarifies that Hashem revealed to us a dominant feature of creation: yetzia mei'koach el ha'poel - going from potential to actual. In other words, the ex nihilo moment delivered a world that was "entirely present" in the potential, but without further crafting and shaping that world would be absolutely meaningless. It had to be willed, if you will, into the magnificent and majestic natural world. At the same time, it was all there.
Students of the Ramban will recall that throughout his writings we will learn that spiritual life is catapulted by nisyonos - tests which are all intended to force us to draw on strengths and blessings that have been ours but are so far unrealized. We grow primarily by looking inside, identifying our gifts and challenging ourselves - or daring ourselves - to test them. We advance spiritually by building with confidence on the tested and now recognized powers. Appreciating personal potential, albeit with requisite humility and profound gratitude, is the core and mandate of our spiritual growth and accomplishment and of all that gives meaning to our moments.
Thus the opening passuk of the Torah introduces to us Hashem's "hanhogo" ("character" or "conduct") which will challenge and guide us throughout the rest of the Torah and with which worlds are created.
It should not go unnoticed that indeed the Torah itself was given to us to be mined in similar fashion to that with which we mine potential (our own and the world's), and deeper insights await those blessed to probe the Torah's every letter and verse.
Istakeil b'Oraysa u'bara Alma!