בָּרוּךְ שֶׁאָמַר וְהָיָה הָעוֹלָם...
Blessed is He Who spoke, and the world came into being,
(א) וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר מילת אמירה בכאן להורות על החפץ, כדרך "מַה תֹּאמַר נַפְשְׁךָ וְאֶעֱשֶׂה לָּךְ" (שמואל א כ ד), מה תרצה ותחפוץ, וכן "וּתְהִי אִשָּׁה לְבֶן אֲדֹנֶיךָ כַּאֲשֶׁר דִּבֶּר ה'" (בראשית כ״ד:נ״א), כאשר רצה; כי כן הוא הרצון לפניו. או הוא כגון מחשבה, כמו "הָאֹמְרָה בִּלְבָבָהּ" (ישעיהו מז ח); "וְאָמְרוּ אַלֻּפֵי יְהוּדָה בְּלִבָּם" (זכריה יב ה). והעניין, לומר שלא היה בעמל.
(1) AND G-D SAID, ‘LET THERE BE LIGHT.’ The word “saying” here indicates Will, as in the verse, What dost thy soul say, that I should do it for thee? which means, “What do you want and desire?” Similarly, And let her be thy master’s son’s wife, as the Eternal hath spoken means, “…as He hath willed, for such is the Will before Him.” Or, it may be [that the word “saying” here means] “thinking,” as in the verses, Thou sayest in thy heart; And the chiefs of Judah shall say in their heart. The purport is to state that the creation was not done with toil.
בָּרוּךְ שֶׁאָמַר וְהָיָה הָעוֹלָם.
Blessed is He Who spoke, and the world came into being,
Rav Braverman says that the author uses the term"she'amaer ve'haya instead of "she'amar v'nihiyeh" to connote that there weren't two stages of a "saying" and then a subsequent "creation" rather during the "saying" itself the world already came into existence.
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ:
Blessed are you Hashem, our G-d, King of the World, by Whose word all things came to be.