{"id":2114,"date":"2026-10-08T04:00:00","date_gmt":"2026-10-08T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=2114"},"modified":"2026-09-24T17:24:53","modified_gmt":"2026-09-25T00:24:53","slug":"bereshit-5787-creacion-mesias","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/bereshit-5787-creacion-mesias\/","title":{"rendered":"Bereshit (VIDEO) \/ All of Creation was made for (because of) the Messiah"},"content":{"rendered":"<p class=\"wp-block-paragraph\">The parashah <strong>Bereishit<\/strong>, corresponding to Genesis 1:1\u20136:8, opens the Torah with the creation of the heavens and the earth, the formation of humankind, the garden of Eden, the entrance of sin, Cain and Abel, the first generations, Enoch, the corruption of humanity and the appearance of Noah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, Bereshit doesn't just explain where we come from. It also begins to reveal where history is headed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From the very first lines of the Torah, the great themes that will later run throughout Scripture appear like seeds: light and darkness, order and chaos, life and death, the divine image and human degradation, the righteous persecuted by the wicked, exile and return, judgment and mercy, the defeat of the serpent, the restoration of creation, and the final rest under the reign of God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within this perspective, an extraordinary assertion from the rabbinic tradition emerges: <strong>The world was created because of the Messiah<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Talmud records this teaching as the opinion of Rabbi Yochanan in Sanhedrin 98b. The same passage presents other opinions: Rav states that the world was created because of David, while Shmuel links it to Moses. Therefore, it is important to clarify that the statement about the Messiah belongs specifically to Rabbi Yochanan and does not constitute a unanimous rabbinic declaration.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The apostolic reading takes this idea even further by presenting the Messiah as the one through whom and for whom all things were created\u2014John 1:1\u20133; Colossians 1:15\u201317; Hebrews 1:2.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, Bereshit allows us to contemplate a central idea: <strong>Creation not only had a beginning; it had a purpose from the very beginning.<\/strong>.<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>SEE THE VIDEO OF THIS CLASS IN SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Bereshit (2026 \/ 5787) \/ All Creation was made for (because of) the Messiah\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/-j_LOPUdbNE?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">The ending was revealed from the beginning.<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The apostolic interpretation teaches that the Scriptures were inspired by God\u20142 Timothy 3:16\u2014and that the Torah, the Prophets, and the Writings lead to the Messiah\u2014Luke 24:27, 44; John 5:39.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">To study the messianic revelations present in Bereshit, it is useful to distinguish three levels of interpretation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The first one is the <strong>peshat<\/strong>That is, the direct and contextual meaning of the text. The second corresponds to the <strong>debris and to the ground<\/strong>The third is the midrashic and mystical interpretations developed within the Jewish tradition. <strong>messianic apostolic reading<\/strong>, through which the Apostolic Writings relate the events and patterns of Bereshit to the Messiah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These dimensions should not be confused. A messianic interpretation can reveal a profound spiritual meaning without automatically becoming the sole literal meaning of the passage. Likewise, it is necessary to avoid attributing to Rashi, the Talmud, or the Midrash conclusions that actually belong to a later apostolic reading.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The revelation that runs through Bereshit is powerful: <strong>Before sin appeared, God had already established the purpose of creation; and from the moment of the fall He began to reveal the way of restoration<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Bereshit: a creation oriented towards the Messiah<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Torah begins:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cBereshit bar\u00e1 Elohim et hasham\u00e1yim ve'et ha\u00e1retz\u201d.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cIn the beginning God created the heavens and the earth\u201d \u2014Genesis 1:1\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The word <em>Bereishit<\/em> contains <em>Resit<\/em>, a term that can express \u201cprinciple\u201d, \u201cfirst thing\u201d or \u201cthe first thing\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rashi cites an ancient interpretation according to which the world was created because of the Torah, called <em>Resit<\/em> in Proverbs 8:22, and for Israel's sake, called \"firstfruits of his harvest\" in Jeremiah 2:3.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bereshit Rabbah 1:1 develops another image: the Torah would have functioned as the blueprint for creation. Just as an architect consults his plans to build a palace, the Creator contemplated the Torah and created the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Creation, therefore, does not appear as an accident nor as a reality devoid of direction. It possesses design, purpose, and destiny.<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>SEE THE VIDEO OF THIS CLASS IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Bereshit (2026 \/ 5787) \/ All of Creation was brought into being for the sake of the Messiah\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/irDWn5QAszE?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h3 class=\"wp-block-heading\">The name of the Messiah before creation<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Genesis Rabbah 1:4 mentions six realities prior to creation. Some were created, and others existed in the divine mind. Among them are the patriarchs, Israel, the Temple, and <strong>\u201cthe name of the king Messiah\u201d<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Talmud preserves a similar tradition by teaching that seven things were created before the world: the Torah, teshuvah, the Garden of Eden, Gehenna, the Throne of Glory, the Sanctuary, and the name of the Messiah\u2014Pesachim 54a; Nedarim 39b.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This expression must be understood carefully. In biblical and rabbinic thought, the \u201cname\u201d can represent identity, authority, mission, and destiny. Tradition thus affirms the prior existence of the messianic purpose, although it does not, by itself, establish the entire apostolic doctrine concerning the personal preexistence of the Messiah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From the apostolic reading, the mystery acquires a broader formulation: all things were created through the Messiah and for him \u2014John 1:1\u20133; Colossians 1:15\u201317; Hebrews 1:2\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, history does not lead to the Messiah as a result of divine improvisation in the face of sin. <strong>The messianic purpose precedes the human crisis.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The primordial light and the light of the Messiah<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The first divine words recorded by the Torah are:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cLet there be light; and there was light\u201d \u2014Genesis 1:3\u2014.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The sun, moon, and stars appear only on the fourth day\u2014Genesis 1:14\u201319. The light of the first day, therefore, appears before the luminaries.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hagigah 12a teaches that through that light Adam could see from one end of the world to the other. When God saw the corrupt generations of the Flood and the dispersion, He hid that light and reserved it for the righteous of the world to come.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this tradition arises the concept of <em>Or HaGanuz<\/em>, the \u201chidden light\u201d: an image related to revelation, discernment and manifestation of the divine order.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">\u201cThis is the light of the Messiah\u201d<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Pesikta Rabbati 36 relates the light awaited by Israel with <strong>the light of the Messiah<\/strong>, linking it to Genesis 1:4: \u201cGod saw that the light was good.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is not about the exclusive literal meaning of Genesis 1:3, but rather a midrashic interpretation. However, it contains a fundamental idea: creation and redemption belong to the same divine purpose. Redemption does not destroy creation, but rather leads it toward its fulfillment.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Isaiah announces:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cArise, shine, for your light has come\u201d \u2014Isaiah 60:1\u2014.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">And also:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cThe people who walked in darkness have seen a great light\u201d \u2014Isaiah 9:1 in the Hebrew numbering; 9:2 in other versions\u2014.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The Apostolic Writings apply this language to the Messiah\u2014Matthew 4:12\u201316; John 1:4\u20139; 8:12\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The same God who commanded the appearance of light in the midst of darkness makes the knowledge of his glory shine forth\u20142 Corinthians 4:6\u2014.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Light versus darkness<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Genesis 1:4 declares that God separated the light from the darkness.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This distinction also constitutes a powerful spiritual principle. Messianic redemption does not consist of calling darkness light, but in recovering the capacity to discern truth, justice, holiness, wisdom, and hope.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Our generation has access to extraordinary amounts of information, but <strong>Information does not necessarily mean light<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Biblical light allows us to contemplate reality from the perspective of the Creator.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Faced with chaos, the first divine action was not to abandon creation: it was to illuminate it.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Spirit over the abyss and the spirit of King Messiah<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Genesis 1:2 describes a land in a condition of <em>sign<\/em> and <em>to God<\/em>, shrouded in darkness above the abyss.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, it moves on the waters <em>Ruaj Elohim<\/em>, the Spirit of God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Hebrew word <em>meraj\u00e9fet<\/em> It conveys the idea of \u200b\u200bhovering or moving over something. Before visible order appears, the Spirit is already present and acting.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Empires and the Messiah<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Bereshit Rabbah 2:4 develops a historical interpretation of Genesis 1:2.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Midrash relates <em>sign<\/em> with Babylon, <em>to God<\/em> with Media-Persia, darkness with Greece, and the abyss with the dominion of Edom or Rome.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then he declares:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cThe Spirit of God was moving: this is the spirit of the king Messiah.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The initial scenario of creation thus becomes, within this midrashic reading, an image of history: empires, oppression, darkness, and finally messianic hope.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This interpretation finds a thematic relationship with Isaiah 11:2:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cThe Spirit of the Lord will rest on him: the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord.\u201d<\/p>\n<\/blockquote>\n\n\n\n<h3 class=\"wp-block-heading\">Messiah and reshuvah<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The Midrash itself links the arrival of the messianic spirit with water, interpreted as a symbol of <em>teshuvah<\/em> From Lamentations 2:19: \u201cPour out your heart like water before the presence of the Lord.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Messianic expectation, then, should not lead to passivity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Waiting for the Messiah involves returning to God, repentance, justice, and transformation of the heart.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Prophecy was not delivered merely to satisfy curiosity about dates, wars, or future events. Its purpose is to produce faithfulness.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Adam, the divine image and the restored reign<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">God declares in Genesis 1:26:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cLet us make mankind in our image, in our likeness, so that they may rule\u2026\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The expression <em>tzelem Elohim<\/em>, \u201cimage of God\u201d, expresses the dignity, responsibility and representative vocation of the human being.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Adam was meant to reflect the Creator's rule within creation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That dominion does not constitute authorization to destroy. Genesis 2:15 declares that Adam was to cultivate and keep the garden. The Hebrew terms <em>avd\u00e1<\/em> and <em>shamra<\/em> They express work or service and guard or protect.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">True biblical governance involves responsibility for that which God has entrusted to us.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The loss of control<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">After sin, humanity retains the divine image \u2014Genesis 9:6\u2014, but its exercise is profoundly impaired.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Mastery becomes domination; work, fatigue; relationships, accusation; fertility, pain; and life ends by returning to dust.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The temptation in Genesis 3 is especially significant. The serpent promises: \u201cYou will be like God.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, Adam and Eve had already been created in God's image.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The temptation consisted of trying to achieve through rebellion that which could only be properly developed through communion and obedience to the Creator.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">The Messiah as restorer of Adam<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Psalm 8 recovers the language of Genesis in describing the human being crowned with glory and honor and charged with divine works.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, humanity has not perfectly exercised that dominion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The apostolic interpretation presents the Messiah as the last Adam \u20141 Corinthians 15:45\u201349\u2014 and contrasts the disobedience of the first Adam with the obedience of the Messiah \u2014Romans 5:12\u201319\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hebrews 2:5\u20139 applies Psalm 8 to Yeshua: we do not yet see all things subjected to humankind, but we do see the Messiah crowned with glory.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, the messianic mission is not limited to political liberation. It involves the restoration of the human vocation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Where Adam disobeyed, the Messiah obeys. Where Adam lost access to the tree of life, the restoration of life begins. Where accusation arose, reconciliation emerges. Where human dominion produced violence, the Messianic reign points toward justice. And where death entered, the hope of resurrection appears.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Shabbat and the World to Come<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Creation culminates with the seventh day \u2014Genesis 2:1\u20133\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Shabbat does not appear simply as an interruption of work, but as the crowning of creation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Jewish tradition views Shabbat as an anticipation of <em>I'm a fool.<\/em>The world to come. Mishnah Tamid 7:4 speaks of the future time as \u201cthe day that will be completely Shabbat and rest for eternal life.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The destiny of creation is not chaos, but rest under the rule of God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, the Messiah does not lead humanity towards an escape from creation, but towards its restoration and its Shabbat.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The serpent and the offspring of the woman<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The snake begins by asking:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cDid God really say\u2026?\u201d \u2014Genesis 3:1\u2014.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Their strategy consists of distorting the divine word, sowing suspicion about God's character, and presenting disobedience as a form of freedom.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The process continues: the word is questioned, the prohibition is exaggerated, the consequences are denied, evil is presented as superior knowledge, transgression arrives, and finally shame, concealment, and accusation appear.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Then God asks humankind:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cWhere are you?\u201d \u2014Genesis 3:9\u2014.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">It is not a lack of divine knowledge, but an invitation for Adam to recognize his condition.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Genesis 3:15 and the victory over the serpent<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">God declares:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cI will put enmity between you and the woman, and between your offspring and hers; he will strike your head, and you will strike his heel.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Within the <em>peshat<\/em>The text describes the conflict between humanity and the serpent. Rashi remains within this dimension and does not explicitly identify the offspring with a messianic figure.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, some Palestinian Targums developed an eschatological interpretation. The Targum Pseudo-Jonathan links the final resolution of the conflict to \"the days of King Messiah,\" while the Targum of Jerusalem speaks of a remedy for the children of the woman, but not for the serpent.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The dating and composition of Pseudo-Jonathan require caution. His testimony does not prove that all pre-Christian Judaism interpreted Genesis 3:15 as a single messianic prophecy. It does, however, demonstrate the existence of a messianic interpretation within the Targumic tradition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The apostolic reading sees in Genesis 3:15 a first seed of the victory of the Messiah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The woman's offspring receives a wound to the heel, while the snake receives the blow to the head: an image of victory obtained through suffering.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Hebrews 2:14 presents Yeshua partaking in flesh and blood to destroy through death the power of him who had the dominion of death.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Genesis 3:15 does not yet present all the details of the Messianic hope. It does not mention David, Bethlehem, the Suffering Servant, or the resurrection. It is a seed whose meaning unfolds progressively throughout Scripture.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">From garments of fur to garments of light<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">After the sin, Adam and Eve made coverings of leaves\u2014Genesis 3:7. Later, God gave them <em>kotnot or<\/em>, \u201cgarments of skin\u201d \u2014Genesis 3:21\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bereshit Rabbah 20:12 preserves a unique tradition: in the Torah of Rabbi Meir it was read <em>kotnot or<\/em> with <em>aleph<\/em>, \u201cgarments of light\u201d, instead of <em>or<\/em> with <em>service<\/em>, \"fur\".<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is not the usual Masoretic text, but an interpretive game preserved by the Midrash.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Human beings try to cover up their own shame, but ultimately it is God who clothes them.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Here a principle of mercy appears: <strong>Human shame does not have the last word<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Redemption can thus be described as a change of garments: from corruption to incorruption, from mortality to immortality, and from shame to glory\u2014Isaiah 61:10; Zechariah 3:3\u20135; 1 Corinthians 15:53\u201354.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Abel, the righteous one whose blood cries out<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">In Genesis 4, the break with God becomes a break between brothers.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Cain cannot directly attack the Creator, but he attacks the human being created in his image.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Abel remains silent in the narrative. His blood, however, cries out from the earth\u2014Genesis 4:10.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Hebrew expression appears in the plural, <em>spiral spiral<\/em>literally \u201cthe blood of your brother.\u201d Mishnah Sanhedrin 4:5 interprets the plural as referring to both Abel and his potential descendants.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Yeshua calls Abel \u201crighteous\u201d \u2014Matthew 23:35\u2014. Hebrews 12:24 later establishes a contrast between the blood of Abel and the blood of the Messiah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This does not necessarily make Abel's murder an explicit prophecy about the Messiah's death. It does, however, establish a biblical pattern: the righteous rejected, violence against the innocent, and blood that demands a divine response.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Cain and a civilization without a transformation of the heart<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Cain turns away from God's presence and builds a city \u2014Genesis 4:16\u201317\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Their descendants developed animal husbandry, music, and metallurgy. The Torah does not condemn these advances. What it reveals is something different: <strong>Technical progress does not guarantee moral progress<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The lineage of Cain culminates with Lemech, who turns violence into poetry and glories in disproportionate revenge\u2014Genesis 4:23\u201324.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">A civilization can produce tools, art, and cities while remaining spiritually exiled.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This warning remains as powerful as ever. Human beings can master technologies, communications, and powerful tools without having learned to master their own inclination toward evil.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The prophets announce a different civilization: peoples who will transform their swords into farming tools and stop learning war \u2014Isaiah 2:2\u20134; Micah 4:1\u20134\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This is one of the prophetic images of the messianic order.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Enoch: Walking with God in a world subjected to death<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Genesis 5 repeats a chilling phrase: \u201cand he died.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The consequence foretold in Eden has become the rhythm of human history.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But with Enoch the sequence is interrupted:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cEnoch walked with God, and he was no more, because God took him\u201d \u2014Genesis 5:24\u2014.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Enoch represents the possibility of walking with God even within a generation subject to mortality.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">His story does not yet eliminate death from humanity, but it points out that death does not have absolute authority over God's purpose.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Messianic hope includes precisely the final defeat of death\u2014Isaiah 25:8; Daniel 12:2; 1 Corinthians 15:20\u201326.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Noah: grace in the midst of corruption<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Bereshit concludes by describing a humanity whose thoughts were continually inclined toward evil \u2014Genesis 6:5\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The earth is heading towards violence that will later be described through the word <em>never<\/em> \u2014Genesis 6:11\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, the final statement of the parashah introduces hope:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">\u201cBut Noah found favor \u2014<em>just<\/em>\u2014before the eyes of Adonai\u201d \u2014Genesis 6:8\u2014.<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bereshit begins with creation and ends with grace.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Sin multiplies, but God preserves a remnant and opens a path for the continuation of life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The name Noah appears in Genesis 5:29 related to the longing for comfort: \u201cHe will comfort us.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The text does not identify Noah as the Messiah. However, his story presents a pattern of redemption: a righteous man passes through judgment, preserves life, and participates in the beginning of a renewed world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Yeshua linked the days before the Flood with the time of his manifestation\u2014Matthew 24:37\u201339. The emphasis of the passage is not to establish dates, but to avoid the spiritual indifference of a society incapable of discerning its own condition.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Genesis 5787: All of Creation was made for the Messiah<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The parashah Bereshit reveals that all human history unfolds between two great realities: <strong>the original creation and future restoration<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Messiah does not appear in Genesis through a single, fully developed prophecy. His figure emerges through a constellation of themes, images, and interpretive traditions.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Its purpose appears in the divine plan before creation. According to Rabbi Yochanan, the world was created for the sake of the Messiah. The primordial light comes to be interpreted as messianic light. The Spirit that moves upon the waters is called by the Midrash \u201cthe spirit of King Messiah.\u201d The dominion lost by Adam awaits restoration. Shabbat anticipates the rest of the world to come. The offspring of the woman foretells the defeat of the serpent. The garments of skin evoke, through the Midrash, the garments of light. Abel represents the righteous one whose blood cries out. Enoch walks with God amidst mortal humanity. And Noah finds grace when corruption seems to dominate all.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The core teaching remains: <strong>God's purpose precedes chaos<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When the earth was in turmoil, the Spirit moved.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Where there was darkness, God produced light.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When Adam fell, the defeat of the serpent was announced.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When Abel was murdered, his blood was not forgotten.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">When humanity became corrupt, Noah found grace.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">How to live while we await redemption?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Bereshit's messianic expectation leads to three fundamental attitudes.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Teshuvah<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">The spirit of the Messiah appears in the Midrash related to the heart poured out like water before God.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Preparation for redemption begins with repentance and returning to the Creator, not with speculation.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Moral resistance<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Waiting for the Messiah means rejecting the logic of Cain and Lemech: envy, dehumanization, violence, revenge, and the exaltation of strength.<\/p>\n\n\n\n<h3 class=\"wp-block-heading\">Construction<\/h3>\n\n\n\n<p class=\"wp-block-paragraph\">Those who await the messianic kingdom are called to anticipate its values \u200b\u200bthrough justice, truth, mercy, reconciliation, and protection of life.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Messianic expectation also does not require turning every war, earthquake, or political crisis into a prophetic date.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Maimonides warned against speculation about the end and against making the details of aggadic narratives the center of faith\u2014Mishneh Torah, Hilchot Melachim 12:2\u2014.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the real question is not simply:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cHow much longer?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">We must also ask ourselves:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>\u201cHow should we live while we wait?\u201d<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bereshit responde:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let there be light in the midst of darkness.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">May the divine image be respected in every human being.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let us once again safeguard what God entrusted to us.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let the brother stop raising his hand against his brother.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Let innocent blood not be forgotten.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">May the heart return to its Creator.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">May hope remain even in the midst of chaos.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The God who began creation will bring His purpose to completion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The serpent will not retain its dominion forever. Darkness will not be able to extinguish the light forever. Cain will not write the final chapter of history.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bereshit announces that the beginning already contained the end.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Creation awaits its restoration, the light remains reserved, and the spirit of King Messiah continues to be, in the interpretation of the Midrash, the divine answer to chaos.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From the apostolic perspective, this revelation takes on an even greater significance: <strong>All things were created through the Messiah and for him<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, Bereshit does not only speak of the beginning of the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He also speaks of his purpose.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">And from the beginning, that purpose points towards redemption.<\/p>","protected":false},"excerpt":{"rendered":"<p>Parashat Bereshit: All of Creation for the Messiah<\/p>","protected":false},"author":1,"featured_media":2115,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[284,285,91,976],"class_list":["post-2114","post","type-post","status-publish","format-standard","has-post-thumbnail","category-parasha","tag-bereshit","tag-genesis","tag-mesias","tag-parashat-bereshit"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.6 - 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