מדרש רבה בראשית א:א

(א) רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ.

Bereshit Rabbah 1:1

(1) The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] "I [the Torah] was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. nanny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "nanny," as in (Bamidbar 11:12) “As a nanny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) Hadassah." Amon means "great," as in (Nahum 3:8) "Are you better than No-amon [which dwells in the rivers]?" which the Targum renders as, "Are you better than Alexandria the Great (amon), which dwells between the rivers?" Alternatively, amon means "artisan." The Torah is saying, "I was the artisan's tool of Hashem." In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, "Through the reishis Hashem created [the heavens and the earth]," and reishis means Torah, as in "Hashem made me [the Torah] the beginning (reishis) of His way" (Mishlei 8:22).

The Torah begins with the creation and the creation s described as concrete and materialistic. Light , dark, evening , morning , sky, sea, land, grass, trees, sun, stars, moon, fish, birds, sea animals, insects, land animals and finally man in the image of god. The world seems empty of any spirituality, wisdom, value, sanctity except perhaps for a hint in the end, that man was created in the image of the god. Perhaps there is another hint when Hashem describes the creation as good but what does that mean?
The Midrash juxtaposes our verse Bereishit 1/1 :

בראשית א׳:א׳

(א) בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃

Genesis 1:1

(1) When God began to create heaven and earth—

With Proverbs 8 that praises wisdom There in verse 22 it says

משלי ח׳:כ״ב

(כב) יְֽהֹוָ֗ה קָ֭נָנִי רֵאשִׁ֣ית דַּרְכּ֑וֹ קֶ֖דֶם מִפְעָלָ֣יו מֵאָֽז׃

Proverbs 8:22

(22) “The LORD created me at the beginning of His course
As the first of His works of old.

The use of the word “ראשית” in both contexts teaches us to apply the same meaning and learn one for the other. Therefore the Midrash translates the passage not in the classical way of “In the beginning Hashem created “ but rather “with wisdom Hashem created the heavens and the earth.”
It surprisingly then chooses a different specific verse from the chapter in Proverbs 8 that describes wisdom 8/30 “He was to me his Amon.” The Midrash then suggests three understandings of “Amon”, which all subvert the simple meaning of creation in our text. The underlying question that drives these interpretations is: what is this beginning? What does it refer to?: The material aspects of the world? The purpose of the world? What led up to the creation of the world? These are the questions the Midrash deals with.
The first suggestion interprets “Amon” as a pedagogue, a mentor. This introduces an entire new concept, that of relationship. In chapter one of creation each object is self-sufficient, independent unrelated to another. The midrash introduces the idea of other. This resonates with Buber’s idea that in the beginning is relation. Presumably the other is G-d or wisdom. The Midrash shifts the interpretation of the text from static to dynamic.
The next two interpretations are less clear but state that “Amon” means hidden, covered. This implies that there is much more to creation than meets the eye. The Torah describes the material aspect in the simple meaning. However, deeper investigations can uncover concealed unfathomable treasures. One can’t restrict oneself to the simple meaning of the text.
The next interpretation of “Amon” is “great.” It is not obvious how that adds to our understanding of the beginning. The commentators are also puzzled and give different explanations. The Etz Chaim suggests that great refers to secrets of g-ds chariot once again referring to the hidden meaning of the creation. Tamahardu suggests that great refers to the adult version of Israel who was suckled and nurtured until she matured and was ready to receive the Torah.
But then the Midrash suggests that Amon means craftsman which once again introduces a maker, intervening wisdom or blueprint which the Midrash earlier emphasized. The world isn’t all material but a reflection of a greater plan, a result of wisdom, thought and Torah that God wants to apply and hopes will flourish in this world. The material aspects are merely a tool, a framework, the home for the true plan. In fact, the Midrash turns the plain meaning of the verse on its head claiming that the beginning is actually the Torah. The Torah then created the world.
The Midrash in the first passage is struggling to understand what is in the beginning why is it significant. The midrash absolutely rejects the simple materialistic, objective almost scientific description of the verse. Instead, it interprets the beginning as starting with wisdom, relationship, and hidden mystical meaning. The Torah is what really counts. The existential meaning not the factual. Furthermore, the Midrash suggests that the creation wasn’t random, a result of an exploration or adventure. Rather it was meticulously planned via a blueprint designed through the Torah. A very different beginning indeed.