Bereshit – In the Beginning (Genesis 1:1–6:8)
With the help of G-d, we are privileged to begin a new cycle of reading the holy Torah. May we merit to delve deeply into its words, to uncover new insights, and to grow in wisdom and understanding.
According to Jewish tradition, the Torah is divided into chumashim (the five books), parashot (weekly portions), aliyot (sections for each reading), and verses. This is the traditional Jewish division. In contrast, in the 13th century CE, the Archbishop of the English Church introduced a different system—dividing the books of the Torah and the entire Bible into chapters and verses. Over time, this method was also adopted by Jews, since it provides a convenient way to reference specific passages. Yet these two systems reflect not only different structures, but distinct spiritual perspectives on the text itself. Nowhere is this contrast clearer than in Parashat Bereshit, Genesis. In the Jewish division, the first aliyah includes the verses about Shabbat. But in the Christian chapter division, the first chapter ends after the sixth day of creation—Shabbat is placed at the beginning of the next chapter. This difference reveals a deep divergence in worldview: In Judaism, Shabbat—the day of rest and cessation from labor—is not an external addition to creation, but an inseparable part of it.
What does this mean? When Hillel the Elder was asked to summarize the entire Torah in a single sentence, he replied: “Love your neighbor as yourself.” There are seventy faces to the Torah. We can also say the very first verse, “In the beginning God created the heavens and the earth,” contains within it the essence of the whole Torah. The purpose of the Torah, and the heart of Judaism, is to spread throughout the world the divine idea—the faith that the Holy One, blessed be He, alone created everything. Every thoughtful person is awed by the wonders of creation, by the precise harmony of the world. He senses that there is a higher power—a Creator and Overseer—who guides all things. Idolaters, however, attributed divine power to the sun, the moon, the stars, or to man-made statues. They sought a tangible image to worship and thank. Judaism rejects this entirely, proclaiming instead: The God of heaven created the entire universe— He has no image and no form. The Creator of heaven and earth established a day of rest as part of creation itself. Through this, He teaches us that no act of creation is complete without pause, reflection, and renewed appreciation.
The inclusion of Shabbat in the first aliyah of Bereshit emphasizes the intimate bond between rest and creation. Some people find Shabbat difficult—they feel bored or unproductive. But this very emptiness calls for correction: a shift in mindset. Shabbat was given so that we might stop, give thanks for what has been created and accomplished, and rediscover the beauty of our lives— the children gathered like olive shoots around the Shabbat table, the quiet moments of closeness and peace. Weekly rest is a healing for the soul, a release from the constant race of daily activity.This is the profound meaning behind the Jewish division of the text—including the verses of Shabbat at the very opening of the Torah. It reminds us of G-d’s power and His ongoing presence within creation. And from this, we also understand the custom of waiting for Shabbat to recite the Shehecheyanu blessing over a new fruit.That blessing expresses the joy of renewal—of a fruit that has ripened, of the changing seasons, and of the Creator’s greatness, who in His goodness renews the work of creation each and every day.