We find ourselves asking this question in Bereshit Rabbah 44, a midrash – a collection of rabbinic interpretations – on the book of Genesis. The verse in question: "On that day, the Lord established a covenant with Abram, saying…" So, what exactly did God say? What was included in this covenant?
Rabbi Yudan brings us a fascinating debate between Rabban Yoḥanan ben Zakkai and Rabbi Akiva. One sage believed God only told Abraham about the events of this world, specifically the rise and fall of the Four Kingdoms that would subjugate Israel. The other, however, held that Abraham was privy to both this world and the World to Come! Imagine knowing that much of the future!
The discussion doesn't end there. Rabbi Berekhya, citing Rabbi Elazar, and Rabbi Yosei bar Ḥanina offer another perspective. One suggested Abraham was shown events up to the Exodus from Egypt, while the other claimed the vision extended all the way to the messianic redemption – that glorious time when, as Zechariah (14:9) tells us, “on that day the Lord will be one and His name one.” That’s quite a range of possibilities!
Then the midrash shifts focus, dwelling on the power of God's word. The verse continues, "To your descendants I have given…" Rav Huna and Rabbi Dostai, in the name of Rabbi Shmuel bar Naḥman, emphasize that even a mere statement by the Holy One, blessed be He, is as good as done. It's not written, "I will give this land," but "I have given this land." The act is already complete in the divine realm.
Rabbi Yudan, in the name of Rabbi Abba bar Kahana, draws a parallel from Psalms 107:2: "Let those whom the Lord has redeemed say." It doesn't say "those whom He redeems", but "has redeemed." Rabbi Avun echoes this sentiment with Jeremiah 31:11, noting it says "the Lord has redeemed Jacob," not "is redeeming." The Rabbis bring Zechariah 10:8, "I will whistle to them and gather them…for I have redeemed them" -- again, the past tense emphasizes certainty. Rabbi Yehoshua adds, from Isaiah 4:5, that it says "He has created", not "will create" over Mount Zion.
What does this all mean? It speaks to the profound and unwavering nature of God's promises. Once God declares something, it's as good as done. It’s already a reality in some form. It's a powerful message of hope and assurance.
This passage from Bereshit Rabbah leaves us pondering the nature of time, prophecy, and the sheer power of divine utterance. It prompts us to consider: how much of the future is already written? And how much is still in our hands? Perhaps the answer lies somewhere in the delicate balance between divine decree and human action.