And they found hints of it in the most unexpected places – like the story of Jacob sending Judah ahead to Joseph in Goshen (Genesis 46:28).

The verse says, "He sent Judah before him to Joseph, to guide him to Goshen, and they came to the land of Goshen." But Bereshit Rabbah, that incredible treasure trove of rabbinic interpretation, sees something much bigger here. It connects this seemingly simple act to a prophecy of complete healing in the Messianic future.

Think about Isaiah 65:25: “Wolf and lamb will graze as one, and a lion, like cattle, will eat straw.” Powerful imagery, right? Bereshit Rabbah asks us to "come and see that everything that the Holy One, blessed be He, has struck in this world, He will heal in the future." The blind will see, the lame will leap (Isaiah 35:5-6). It’s a vision of total restoration.

But here's a fascinating wrinkle: the text goes on to say, "Just as a person departs, so he returns." This means that at the resurrection of the dead, we'll come back as we were. Blind people will return blind, deaf people deaf. Why? So that no one can accuse God of a bait-and-switch! "When they were alive, He did not heal them; did the Holy One, blessed be He, heal them when they were dead and then bring them back? It seems that these are not they, but others."

God's answer? "Let these stand as they departed, and then I will heal them.” This is so that we may truly know and believe that He is God (Isaiah 43:10). It's not just about the healing itself, but about the unwavering, undeniable proof of God's power and identity.

Even the animal kingdom gets in on the act! Remember that verse about the wolf and the lamb? Bereshit Rabbah tells us the beasts will also be cured. Harmony will reign. But there’s one exception: the serpent. "And a serpent, dust will be its food" (Isaiah 65:25). Why? Because, the text says, he brought creation down to the dust in the first place.

But wait, there's more! The Midrash dives deeper, offering another interpretation of the wolf and lamb. "Wolf" – this is Benjamin (see Genesis 49:27). "And lamb" – these are the tribes, as it is stated: "Israel are scattered sheep" (Jeremiah 50:17). "Will graze as one" – when? When Benjamin finally went down to Egypt with his brothers. Jacob, who had resisted sending him, finally relented (Genesis 42:38). And when the brothers brought Benjamin to Joseph, they protected him.

Similarly, "A lion" – this is Judah; "Judah is a lion cub" (Genesis 49:9). "Like cattle" – this is Joseph; "A firstborn bull is his majesty" (Deuteronomy 33:17). They were found eating together – "they sat before him…he gave gifts" (Genesis 43:33–34). That's the meaning of "and a lion, like cattle, will eat straw" (Isaiah 65:25).

And that brings us back to the beginning. "He sent Judah before him." According to this interpretation, it wasn't just about finding the way to Goshen. It was a demonstration of the peace between Judah and Joseph. A glimpse, perhaps, of that future harmony when even the most unlikely figures will come together.

So, what does all of this mean for us? Maybe it's a reminder that even in the midst of brokenness, the promise of healing, of tikkun olam (repairing the world), is always present. Even in the story of a father sending his son ahead, we can find echoes of a future where everything – and everyone – will be made whole.