5 min read

Jacob Hidden in the First Word of Creation

Kabbalists read the first word of the Torah and find Israel inside it, planted there before light existed or water divided.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Before the Light, the Name
  2. The Verse Jeremiah Gave the Kabbalists
  3. Jacob Complete in Sukkot
  4. Light That Was Always About Israel
  5. Whose Voice Vouches for the Claim

Before the Light, the Name

The Torah opens with one word, and Jewish commentators have been inside that word for more than two thousand years. Bereshit: in the beginning. In the beginning God created the heavens and the earth. Simple enough on the surface, a statement about origins, a declaration that the universe had a starting point and that God stood before it.

The Tikkunei Zohar, a Kabbalistic commentary on the Torah compiled in the later medieval period, read that first word and found something hidden in it that the plain reading does not show. Bereshit, the text argues, does not mean simply in the beginning. It means for the sake of the beginning, and the beginning is Israel.

Not Israel the land. Not the name God gave Jacob at the ford of Jabbok. Israel as the primal idea, the first intention in the mind of God before any particle of matter existed, before light was separated from darkness, before water was gathered from water.

The Verse Jeremiah Gave the Kabbalists

The basis for this reading comes from a verse in Jeremiah: holy is Israel to God, the reshit, the first of His produce. The word reshit, which is the same root as bereshit, appears there as a description of Israel's relationship to God: Israel is the first fruits, the beginning of what God brings forth from creation.

If Israel is the reshit, and bereshit means for the sake of the reshit, then the first word of the Torah is a statement of purpose. God created the universe because of Israel. Everything that would follow, the six days of formation, the light and the darkness, the dry land and the sea, the living creatures and finally the human being, all of it was made with Israel as the reason.

The world is the scaffolding. Israel is what the scaffolding was built to hold.

Jacob Complete in Sukkot

The Tikkunei Zohar finds Jacob again in a later scene from Genesis, the moment when Jacob arrived at Sukkot. The text says he arrived shalem, complete. The commentary reads that completeness not as a biographical description of Jacob's condition after his long years in Laban's household, but as a theological statement about the divine name.

When Jacob, who is Israel, arrives complete, something in the divine structure is completed with him. The text describes a joining of masculine and feminine aspects of divinity, the Shekhinah in her full presence, the tabernacle whole. Jacob's completeness is the moment when the cosmic structure that began with the first word of the Torah reaches its resolution in a human arrival.

He left home as Jacob. He came back as someone who carried Israel inside him. And when he set foot on the ground at Sukkot, the name hidden in the first word of creation was present in the world it had always been intended for.

Light That Was Always About Israel

The same Kabbalistic reading extends to the first act of creation. God said: let there be light. And God called the light day. The Tikkunei Zohar argues that this light, the primordial light of the first day, was not only physical illumination. It was Israel. When God called the light day, the name God called it was not merely a label for the hours of visibility. It was a description of a quality: Israel is the clarity, the revelation, the dawn principle at the center of creation.

This reading has consequences that ripple outward. If the light of the first day was a name for Israel, then darkness on that day was the space that Israel's presence made meaningful. Day only has content because night exists alongside it. Israel only carries the meaning the Kabbalists assign it because the world contains everything that is not Israel pressing against its edges.

Whose Voice Vouches for the Claim

Midrash Tehillim, a collection of interpretations on the book of Psalms, asks a question that touches the same theological nerve from a different direction: who vouches for Israel before the throne of God? The answer it gives involves Jacob. He speaks to God about the kindness God has shown him, the lovingkindness that has exceeded what Jacob deserved. Jacob's testimony is treated not as self-praise but as a statement about God's nature, and that statement carries evidentiary weight in the heavenly court.

A people whose ancestor can testify before the divine throne is a people whose existence is entangled with the structure of creation at a level deeper than geography or history. Bereshit means for the sake of Israel because Israel is the name God planted in the first word before the first day began.

CreationPatriarchsJacobIsraelTorahKabbalahTikkunei Zohar
← All myths

From the tradition

Sources

5 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Tikkunei Zohar 60:9Tikkunei Zohar

Tikkunei Zohar turns to Bereshit Is Israel and Israel Is the First of God's Produce.

The Tikkunei (spiritual repair) Zohar, a central text of Kabbalah, opens up this very idea. It doesn't just read the verse, it unlocks it. Bereshit, it tells us, is Israel.

How can this be? Well, the verse in (Jeremiah 2:3) tells us, "Holy is Israel to Y”Y, the reishyt – first of His produce…" See the connection? Israel is the "first" – the reishyt, the beginning – of God's creation, the very first expression of the Divine will in the world. According to the Tikkunei Zohar, this "first" is unadulterated, pure, "without any other admixture." Because Israel is holy, it says, there's no "grafting of any other type." It’s a powerful image, isn't it? Purity. Singularity.

This holiness, this “first” produce, must be protected. The text continues, explaining that the "fruit" (a metaphor for spiritual potential) requires preservation for its true partner, represented by the Hebrew letter Hei (ה). In Kabbalah, the Hei often symbolizes the feminine principle, the receptive aspect of divinity. So, the "first" – Israel – needs to be nurtured and preserved for its connection with the Divine Feminine.

Because of this "first" – tevu-at, the produce – and the letter Hei, Israel is without defect, without blemish. This brings us to Jacob, who (Genesis 25:27) describes as tam – "perfect." But tam can also mean "whole," "complete," or even "without refuse." Jacob, in this context, embodies the ideal of Israel, whole and unblemished, precisely because he is connected to that original, pure "first." We're not just talking about a historical figure. We're talking about a spiritual principle, a possibility within each of us. The potential to connect with that original, unadulterated spark of divinity.

The Tikkunei Zohar concludes with a stark warning, quoting (Jeremiah 2:3): "... all who eat of it will be rendered guilty, evil shall come upon them, says Y”Y." This "fruit," this potential, is fit for a King, for the Divine. To misuse it, to consume it without reverence or understanding, is to invite darkness and guilt. According to the Tikkunei Zohar, it's a sacred responsibility.

So, the next time you hear the word Bereshit, “In the beginning,” remember that it's more than just a starting point. It's a call to recognize the inherent holiness within ourselves, within the Jewish people, and within all of creation. It's a reminder to protect that spark, to nurture it, and to use it for good. And it is in that spirit that we can truly honor the "first" of God's produce.

Full source
Tikkunei Zohar 100:1Tikkunei Zohar

Our tradition sees layers upon layers of meaning in those simple words.

The Tikkunei (spiritual repair) Zohar, a central text of Kabbalah, offers a stunning interpretation of that first verse. It says when the Torah tells us "And ELQYM called the light 'day'..." (Genesis 1:5), it's not just about the sun coming up. It's about Israel. Light, clarity, revelation. These are all qualities associated with the Jewish people, especially during the time of redemption. A time when, according to the Tikkunei Zohar, Israel's "regime" – its rightful place – will be established.

What about the darkness? The verse continues, "...and the darkness He called 'night.'" According to the Tikkunei Zohar, the darkness represents the wicked, those who will remain in the shadows when the light of redemption dawns. Harsh, maybe, but powerful.

Then comes that enigmatic phrase: "...and it was evening, and it was morning, one day." What does that even mean?

Here, the Tikkunei Zohar offers another beautiful layer. It connects "evening" with Isaac and "morning" with Abraham. Why? Well, think about the qualities associated with each of these patriarchs. Abraham, known for his boundless chesed (loving-kindness), represents the dawn, the beginning, the outpouring of divine grace. Isaac, with his more restrained and disciplined approach, embodies the evening, a time of reflection and judgment.

So, that first day, that "one day," encapsulates the interplay between these two forces: loving-kindness and judgment, light and darkness, Abraham and Isaac. It's a constant dance, a cycle that repeats itself throughout history and within our own lives.

It makes you think, doesn't it? Every day is a new opportunity for light to triumph over darkness, for the qualities of Abraham to inspire us, and for the wisdom of Isaac to guide us. Maybe that first day wasn't so long ago after all. Maybe it's happening right now.

Full source
Tikkunei Zohar 57:11Tikkunei Zohar

Tikkunei Zohar turns to Jacob Arrived Complete - A Sukkot Teaching.

It tells us that "At that time, when He is joined with Her… the tabernacle will be complete." The "He" and "Her" here are allusions to the divine masculine and feminine energies, the Shekhinah (the Divine Presence), or divine presence. When these energies are united, a state of wholeness and completion is achieved. And this completion, the text implies, is intimately connected to the Sukah (or Sukkah), the temporary dwelling we build during the festival of Sukkot (the Festival of Tabernacles). A simple structure, a fragile hut open to the elements, becomes a symbol of divine union.

It gets even more intricate. The Tikkunei Zohar then introduces a numerical code, linking the letters K-U (כ־ו) and H-S (ה־ס) to specific divine names: Y-A-Q-D-V-N-Q-Y. These aren’t just random letters; they represent hidden aspects of God's name and power. The numerical values assigned to each pair of letters – 26 and 65 respectively – further emphasize the coded nature of this passage. It’s like a secret handshake into the deepest mysteries of creation!

Then, Rabbi El’azar, a key figure in the Zohar, poses a question to his father, presumably Rabbi Shimon bar Yochai, the traditional author of the Zohar: "Why is it stated of the first day of the Festival of Tabernacles: 'And you shall take for yourselves, on the first day, the fruit of a stately tree…'?" (Leviticus 23:40).

What’s so special about this particular verse?

His father responds with a powerful image: "My son, one takes the weapons of war in the right hand, and with these weapons of war, Israel are inscribed as victorious in judgement."

Whoa.

The "fruit of a stately tree," often interpreted as the etrog (citron), becomes a symbolic weapon. But not a physical weapon, of course. It's a spiritual weapon, a tool for achieving victory in the divine court. This victory, according to this interpretation, isn't about triumphing over enemies in the physical world, but about achieving a favorable judgment in the celestial realms. The etrog, along with the other three species (lulav, hadass, and aravah), are seen as instruments in a cosmic battle, ensuring Israel's spiritual well-being.

What does it all mean?

This passage from the Tikkunei Zohar is a powerful reminder that the Torah is not simply a historical narrative or a legal code. It's a multi-layered text filled with hidden meanings and profound spiritual insights. It shows us how even seemingly mundane rituals, like dwelling in a Sukah or waving the etrog, can connect us to the divine and influence the very fabric of reality. According to Ginzberg's retelling in Legends of the Jews, Jewish mysticism sees hidden meanings in everything, constantly seeking the connection between the earthly and the heavenly.

So, the next time you celebrate Sukkot, remember this passage. Remember the union of the divine, the coded language of the Tikkunei Zohar, and the powerful image of the etrog as a spiritual weapon. Perhaps, you too can glimpse the hidden depths of this ancient tradition. Perhaps, you too can find your own connection to the divine.

Full source
Midrash Tehillim 118:4Midrash Tehillim

In fact, it teaches us that it's really not fitting to sing your own praises… unless someone else steps up to vouch for you. But then, who vouches for God?

That's the question posed in Midrash Tehillim, a collection of interpretations on the Book of Psalms. Specifically, here, So, who does testify to God's goodness?

Well, think about Jacob. He says, "The kindness you have shown me is not for a day or a year, but for eternity." He even says, as we find in (Genesis 32:11), "I am unworthy of all the kindness and faithfulness you have shown your servant." Now that's humility! The Rabbis ask: Just how many kindnesses has God done for you, Jacob? His answer? "They have no measure," pointing to (Genesis 48:15) where he says, "God has shepherded me."

The Midrash (rabbinic interpretive commentary) doesn't stop there. It has Israel itself speak up, reflecting on the Exodus story. "What did I do to them in Egypt? And what did I pay them in the desert?" Remember God's constant protection? As (Exodus 13:21) reminds us, "And the Lord goes before them by day."

And what about at Sinai? Midrash Tehillim continues: "And what did they do to me at Sinai?" The people answered, as recorded in (Exodus 24:7), "All that the Lord has spoken, we will do and obey." It was at that very moment, the midrash suggests, that God proclaimed, "I remember the kindness of your youth," as we find in (Jeremiah 2:2).

It's a powerful moment. It highlights the reciprocal relationship between God and the Jewish people.

Then Midrash Tehillim takes another turn, urging, "Let the house of Aaron say, 'God is good, for His kindness is eternal.'" This is compared to a generous homeowner who treats his workers well, providing the best wine at threshing time, without nitpicking their work. They might not even realize all that's going on behind the scenes to make it happen!

The Midrash asks: Who really knows a master's servants and palace attendants? Well, in this case, it's the sons of Aaron, the kohanim, the priests, who offer sacrifices to God at all times. They are the ones constantly in service, constantly aware of the divine presence.

So, what does it all mean? It seems Midrash Tehillim is teaching us that recognizing God's goodness isn't just about reciting a formula. It's about looking back at our history, at our relationship with the Divine, and seeing the countless ways in which we've been cared for. It's about recognizing the dedication of those who serve, and appreciating the unseen efforts that sustain us. And maybe, just maybe, it's also about striving to be that "generous homeowner" in our own lives, extending kindness without expecting constant praise.

Full source
Likutei Moharan 52Likutey Moharan (Rabbi Nachman)

Rabbi Chanina ben Chakhinai says: One who stays awake at night, and one who walks on the road alone, and one who turns his heart to idleness, behold, such a person is liable for his life (Avot, chapter 3).

For there are heretics who say that the world is a necessary existence, and according to their evil, corrupt opinion it seems to them that there are proofs and demonstrations for this, God forbid, from the way of the world. But in truth their mouths utter vanity, for in truth the world and all that fills it is a possible existence,

for only the Name, blessed be He, alone is a necessary existence; but all the worlds with everything in them are a possible existence, for He, blessed be He, created them out of nothing, and in His ability, His power, and His possibility, blessed be He, it lay either to create them or not to create them. Therefore certainly all the world and all that fills it is a possible existence.

But from where is drawn the error by which one is able to err, God forbid, that the world is a necessary existence, God forbid? Know that this is drawn from the fact that in truth now, since the souls of Israel have already been emanated and drawn forth, now certainly the world is in the aspect of a necessary existence. For all the world and all that fills it, all of it was created only for the sake of Israel, as is known, and Israel rule over the world; and therefore certainly now, after the souls of Israel have been emanated and created, He, blessed be He, is as it were compelled to create and to sustain the world, for it was on this condition that He emanated the souls of Israel, in order to create all the worlds for their sake. But the souls of Israel themselves, when they were emanated, they themselves together with all the worlds that depend upon them, all of it was a possible existence, for it lay in His possibility to emanate them and create them or not to create them.

But immediately when the Holy One, blessed be He, willed to emanate the souls of Israel, then the whole world became in the aspect of a necessary existence; for since the souls of Israel had been emanated, then, as it were, He is compelled to bring the world into existence, for it was on this condition that their souls were emanated, that all the worlds should be created for their sake and that they should rule over all. Understand this well.

And from this is derived and drawn the error of the heretics who say that the world is, God forbid, a necessary existence. But in truth only the Name, blessed be He, alone is a necessary existence, while all things are a possible existence, as above.

Full source