Bet Yisrael B’reisheet | בראשית | “In the beginning ” – Most High looked into [the letters] of the Torah and created the universe.

Torah’s Docs Parashah Bet Yisrael B’reisheet | בראשית | “In the beginning ” – Most High looked into [the letters] of the Torah and created the universe.


B’reisheet | בראשית | “In the beginning ” – Most High looked into [the letters] of the Torah and created the universe.

By the First It created Elohim Eth (i.e. the twenty-two Hebrew letters in the Upper Worlds ) the Heavens and VuhEth (i.e. the twenty-two letters in the Lower Worlds ) ; The Holy One formed large upper letters (Binah) and smaller lower letters (Malkhut).

One must also include the upper soul that dwells within man which is called the Neshamah. … The verse is referring to the soul of the Messiah; The soul of Mashiach “resides” within Atik, and it is from this level that all his powers will be drawn.Holiness comes by the merits of the Soul of Messiah, for it is written “The Breath of our Nostrils is the Messiah of HaShem”

The Hebrew name for the first one is B’reisheet (בראשית) and as well as the name for the first Parasha weekly reading. B’reisheet means “in the beginning.”  In the book of Genesis – chapter one  is an account of creation,“Adam” at this point is a single “spiritual being” made up of both the male and female aspects of the image of G-d in which he was created. In the chapter of Genesis 1:12 shows vegetation on the earth, but Genesis 2:5 says there was not yet vegetation. G-d had not caused it to “rain upon the earth yet.” (Hint : Sod deeper level of Understanding )


  • G-d creates the world and everything in it in six days and rests on the seventh. ( Genesis 1:1-2:3)
  • Adam and Eve are placed in the Garden of Eden, where they eat the forbidden fruit and are subsequently exiled. ( Genesis 2:15-3:24)
  • Adam and Eve have two sons, Cain and Abel. Cain kills his brother, Abel. (Genesis 4:1-24)
  • Adam and Eve have another child named Seth. The Torah lists the ten generations from Adam to Noah. ( Genesis 4:25-5:32 )
  • G-d regrets having created human beings and decides to destroy everything on earth, but Noah finds favor with G-d. ( Genesis 6:5-6:8)

Heavens and Earth:

The Torah teaches us that creation is divided into two: the heavens connected to the realm of the soul, and the earth connected to the realm of the body. “The earth was desolate and void” – The earthly matters of the body, into which people sink down, bring us to desolation, void and a confused mind.  – that is confusion. The highest way of serving Hashem is through ישובהדעת – yishuvha’da’at – a settled mind and clarity with a perfect goal.All the earthly things even those permitted cause an unsettled mind and confusion. However, when the light of G-d that shines through us, “G-d said let there be light” – then we have the ability to raise up all the earthly matters to the service of Hashem.

“Though the King of Kings, the Holy One, Blessed be the One, fashioned everyone from the die of the first human, not a single one of them is exactly alike. Hence, each and every person should say, “The world was created for me.” (Babylonian Talmud, Sanhedrin 38a.) 

 Rabbi Yitzhak EizikHaver (1789-1853) found evidence of prior creations in the fact that the Torah starts with the letter bet, the second letter, rather than with an aleph, the first letter. “The verse begins with the letter bet to hint that Creation was divided into two realms—that G-d created two beginnings.

The Torah begins with the letter beit [whose numerical value is 2] to inform us that two things are called “Beginning” – namely the heavens and the earth. For just as the heavens were created “first,” so too was the earth!

What did the Lord create first, heaven or earth?  This is a argument by the schools of Hillel and Shammai: The School of Shammai say:  the heavens were created first, and then the earth, as it is written, “In the beginning G-d created heaven and earth” (Genesis. 1:1).

The School of Shammai support their argument by a parable and a proof text:  “It is like a king who made himself a throne, and having made that, he then made his carriage.  Thus the Holy One, blessed be He, said:  ‘The heaven is My throne and the earth is My footstool’ (Isaiah. 66:1).”

 “According to your reasoning, a person makes a footstool first, and then a chair upon which to sit. The following verse [indicates otherwise], ‘Thus says G‑d: The heavens are My throne and the earth is My footstool’. (Isaiah 66:1).” [We must therefore say that the heavens preceded the earth.]

The School of Hillel say:  the earth was created first, and then the heavens, as it is written, “Such is the story of heaven and earth when they were created.  When the Lord G-d made earth and heaven” (Genesis. 2:4).

The School of Hillel also cited a parable and a proof text:  “It is like a king who built a palace, and having built the lower storeys, he then built the upper ones; thus, ‘when the Lord G-d made earth and heaven.

This is the meaning of the verse, ‘Did He build His upper chambers in the heavens, and [only then] establish His stairway on the earth?!’ (Amos 9:6).” [We must therefore say that the earth was established first, and only then the heavens.]

The Midrash (Bereishit Rabba 1:15) adds:Rabbi Yehuda bar Ilai said: “Another verse helps prove Beit Hillel’s position, ‘Long ago, You founded the earth’, and afterwards, ‘the heavens are the work of Your hands‘ (Psalms 102:26).

Accordingly, the first half of Genesis. 2:4, “These are the chronicles of the heavens and the earth when they were created,” alludes to the dimension of Beriya [the world of Creation]. The second half, “On the day that G‑d Elokim made earth and heaven,” alludes to the dimension of Asiya [the world of Action or Making].Similarly, in Isaiah 48:13, the first half of the verse refers to Beriya, in which heaven preceded earth. Conversely, the second half of the verse refers to Asiya in which earth preceded heaven. This explains the prefix “and” of “and My right hand…” It indicates that, in Asiya, something else (i.e. the founding of the earth) preceded the stretching forth of the heavens.

Similarly, it is written in Isaiah, “My hand has also founded the earth; and My right hand has stretched forth the heavens” (Isaiah 48:13). Interestingly, the verse begins by saying “My hand has also founded”. This seems to indicate that the heavens were created first. Afterwards, however, when it says “and My right hand has stretched forth the heavens”, the prefix “and” of “and My right hand”   seems to indicate that this was done after something else, namely, after His left hand founded the earth. Only after this did His right hand stretch forth the heavens.

Sages: The Rabbis maintain that they [the heavens and earth] were created together, at the same time, as it is written, “My hand has also founded the earth; and My right hand has stretched forth the heavens. I [G‑d] call to them, and they stand up together“. (Isaiah 48:13)

Rabbi Shimon bar Yochai said: I am surprised that those Fathers of the world, Shamai and Hillel, argued over the [order of the] Creation of heaven and earth. Rather, in my opinion, they were created together like a pot and its cover, as the verse attests, “I [G‑d] call to them, and they stand up together”.(Isaiah 48:13)

Thus the Holy One, blessed be He, said:  ‘The heaven is My throne and the earth is My footstool’ (Isaiah. 66:1)

Maran Rabbienu Yeshua Words: Again, you have heard that it was said, Do not break your oath, but fulfill to the Lord the vows you have made. But I say to you, do not swear an oath at all: either by heaven, for it is G-d’s throne;  or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. – Matthew 5:33-42

“Do not take the name of G-d in vain,” and (the third utterance) states: “The waters below the firmament shall be gathered into one place..” Do not cause a separation in the unity of the waters (referring to the Shechinah — the indwelling Divine Presence10by uttering a false oath.

Do not break your oath – The Torah allows to swear oaths, it is one of the requirements in the investigation of an adulterous woman (Numbers 5:19). However the words of an oath are not taken lightly by G-d.

And Moses told the people of Israel according to all that the Lord commanded Moses. And Moses spoke to the chiefs of the tribes concerning the people of Israel, saying, “This is the thing which the Lord has commanded. If a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceeds out of his mouth.” (Numbers 30:1-3)

Whatever a man expresses in an oath must be fulfilled or he will be guilty by his own words (cf. Lev 5:4). It is specifically written: “You shall not swear falsely by my Name, thereby profaning the name of your God” (Lev 19:12). A man must “do everything that came out of his mouth” (Num 30:3). So if a man says to his neighbor, I am ‘bevowed’ from you that I not eat from you, he’s then forbidden by his own oath to eat food from that person (Mishna Nedarim 1:1). Even though a person is bound to their own words, the Mishna explains that only the wicked take oaths; the righteous refrain from taking oaths (cf. ibid). This parallels Yeshua’s words: “Anything beyond this comes from evil”. Yeshua taught not to swear at all, but rather “let your Yes be yes and your No be no”. Yaaqov haTzaddiq, the brother of Yeshua also taught the very same thing: “Never take an oath, by heaven or earth or anything else. Simply let your Yes be yes, and your No be no, so that you will not sin and be condemned” (James 5:12). One who breaks his oath profanes G-d’s name whether he took it in G-d’s name or not, because even if you don’t swear in the name of G-d directly, G-d is included in every oath ─ as Yeshua reasons (Matt 5:34-37) ─ and it’s a grave sin not to keep an oath. Our sages of blessed memory also taught to be careful with oaths: “Do not swear at all, not even if it’s true” (Tanhuma Vayikra). They also taught: “the characteristic of a righteous person is that his Yes is yes and his No is no” (Bava Bathra 49b).

 These are the generations of the heaven and the earth when they were created (Genesis. 2:4) suggested to the rabbis the creation of prior worlds, while the verse You carry them away as with a flood (Psalms. 90:5) was also interpreted to refer to the destruction of these prior worlds. The Zohar (1:262b) suggests that G-d did not actually build these prior worlds, but only thought about building them.

G-d went on creating worlds and destroying worlds until He created this one and declared, “This one pleases me, those did not.” That is how G-d created the heaven and the earth as we know it, as it is said, “For, behold! I am creating a new heaven and a new earth” (Isaiah. 65:17).

 Other sources, such as Midrash Tehillim 90:13, give the number as 974 worlds, which were said to have been created and destroyed over 2,000 years. Sefer ha-Zikhronot 1:1,suggests that when it entered G-d’s mind to create the world, He drew the plan of the world, but it would not stand until G-d created repentance. Thus repentance is the key element that made our world possible.

..looking for and hastening the coming of the day of G-d, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. -2 Peter 3:12-13

Rabbi Shimon said: “How much effort should man exert in the Torah day and night, for the Creator is stern to those who draw near Him. And with every word that man attains by his efforts in the Torah, he builds a firmament.”

Zohar writings: When the Torah is renewed by one’s mouth (the Light of Hochma is revealed in the Masach of Peh de Rosh), that renewal (new correction) ascends and appears before the Creator (in the World of Infinity). And the Creator (the general Light of Hochma) accepts this wisdom (the newly revealed Light of Hochma), kisses it (joins with it), and adorns it with seventy adornments (Sefirot of the soul’s body). And the renewed wisdom (the Light of Hochma) ascends and settles on the head of the righteous that revive the worlds, and then flies, soaring through 70,000 worlds, until it ascends to Atik, the Sefira Keter. And all that exists in Atik is concealed, Supernal Wisdom.

 And thus, man’s every correction in this world creates firmaments, the new Heavens, which appear before Partzuf Atik – they are “renewed firmaments,” concealed by Supernal Wisdom. And all the other parts of the Torah that are not renewed by means of Supernal Wisdom appear before the Creator, ascend and become “the lands of life” (Artzot HaChaim). They then descend and adorn the land – and out of all the renewed a new land comes into being.

The zohar teaches that when a person originates Torah ideas, G-d uses these words to form heaven and earth anew. But if the Torah insights stem from the imagination “firmaments of futility” are created, through which famine comes into the world.(Zohar 4b-5a). Thus, when a person studies Torah following the guidelines set forth by the true tzaddikim who have transmitted the Torah from generation to generation, and he originates Torah teachings, he can create a heaven from which to draw forth blessing. But if he originates false Torah teachings, he creates a false heaven that withholds bounty and blessing from the world. ( Likutei Moharan I, 54:6 )

 It is written, “When the new land and the new Heavens, which I make.” It is written “I make,” in present tense, for they are made from revealing the secrets of the Torah. And it is written of this: “And I shall place it in your mouth, and in the shadow of your hands’ garments, that I may take the Heavens (renewed by the Torah), and lay the foundations of the land.”

What is the meaning of “in the shadow of your hands’ garments”? – When the Torah was passed to Moshe, thousands of angels appeared so as to raze him with the flames of their mouths. But the Creator protected him. So now, when the renewal in the Torah ascends and appears before the Creator, He protects it and shelters the one who performed it, so as to prevent the angels from finding out and envying him, until new Heaven and earth are made out of this renewal in the Torah. Hence, it is said, “To take the Heavens and lay the foundations of the land from the shadow of your hands’ garments.” Read more……