Parashat Bereshit 2025

Torah: Gen 1:1-6:8

Haftarah: Is 42:5-43:11

Brit Chadashah: Jn 1:1-14, Col 1:15-17, Heb 1:1-3

Main Points:

Creation of the world.

On the seventh day, God blesses Shabbat and rests.

Creation of Adam and Eve.

Eden, the fall, and the expulsion.

Cain kills Able.

Evil and violence increases, and God prepares for judgment.

Look at creation and the wonderful, majestic photos published by our largest telescopes. We are awed by the sheer size, majesty, and beauty of the cosmos. From the “Pillars of Creation” to the Hubble Ultra-Deep Field picture in the constellation of Fornax showing 10,000 galaxies, the universe truly testifies of the glory of God. We can be so awestruck that the idea of humility never comes to mind, but humility is a middah (character trait, virtue) of God. The Hebrew word for humility is “avanah.”

God created everything in the book of Genesis by speaking, but this was not a vain or selfish endeavor. He was not trying to prove how smart he was. Nor was he trying to lord his power over us or threaten us. He created our world and the universe, then he put us in it so that he could have a place to love and be with his people. Scriptures bear out the humility of God that we are to emulate. Humility is a God quality. If we are to emulate God in the world, we must understand this part of who he is because humility seems to relate to every fruit of the spirit and is a vital part of our expression of holiness.

Consider the humility of God: God does not need to partner with man, but he does. He did not have to stoop down to commune with us, walk with us, or call us his own but he does. God is no respecter of persons. He did not have to love us or share his space with us in his creation. God is not prideful, arrogant, or aloft in the sense that he refuses to speak to us, nor does he belittle us. He does not break our door down and pin us up against the wall when we do our will instead of his. He is personal, compassionate, caring, and long-suffering. He loves us, even though we are imperfect, sometimes rebellious, or otherwise undone. He continually honors his word even though we repetitively broke ours. He forgives us when we sin, and he ceaselessly loves us and honors our return to him.

Humility is also a main feature of Yeshua’s Messianic office. (Phil 2:5-8). Yeshua girded himself with a towel and washed his disciple’s feet. He forbade lording positions over others but chose to gently call in love. He knew how to be the lion and was seen overturning tables in the Temple because the religious leaders were robbing the flock. Then he was seen with children around him, blessing them and teaching about them (Matt 18:1-5). Humility is a God quality and when we express humility it is not a weakness, it is reflecting the person of God.

Humility is being humble or lowly, but this isolated view does not consider that godly humility is also attached to meekness (strength under control), boundaries (also a critical element in holiness), modesty (humility, a form of modesty, regulates our behavior and the expression of our person), and empathy (seeing things from another’s perspective). All four of these concepts are a part of understanding what humility is in a biblical sense. It is not always about avoiding conflict, being unworthy, putting others first, taking a back seat, or having self-deprecating ideals. These indicate a lack of balance in how we regard our person.

The concept of biblical humility begins as a sacred reverence for God, his word, and his will as the framework for life and ministry. It acknowledges that God is first, and all things are subject to him. Our reverence and honor for God is carried over in our assessment of self and others.

When we apply ourselves to living a life of humility we will honor and respect that God created us in his image (b’tselem Elohim, in the image of God) and that he is continually leading us in his will. Humility as a regulating trait, acknowledges the failings and imperfections of life but recognizes our redemptive journey and that God is transforming us daily. We are not perfect. We do not have all the answers and we do not always know what to do. Even when we think we do, we still cannot get everything right. Humility holds our imperfections and pursuit of God in balance and recognizes that God uses even our failings as transformative growth. We do not think more highly of ourselves than we ought. Nor do we think less of ourselves. We can honor what God is doing in us and where he is leading us and that is empowering in and of itself. Honoring and respecting ourselves is what enables us to give this godly fruit to others.

Humility may be seen as the trait that fits our individualism into the larger society or sacred community. It is a respect for another’s value as being equal to our own and an honoring of the presence of God in those we are around. Humility is not just how we self-regulate, it is also about how we see others and love them (Col 3:12-14). Humility helps us share our space so that the love and kindness of God can be passed on (Micah 6:8). It is not offended at honoring, respecting, or preferring others (Phil 2:1-4). Humility accepts another’s autonomy, and their right to think, feel, and be an individual. It helps us to interact without over-encroaching, argue without being overbearing, and seek unity in the face of differences.

The Jewish conception of humility is based on balanced perspective and judgment of the world and the people in it. When we are walking in humility before God, we have an honest, godly view of our person and others. This working definition of humility has been echoed by several authors and is the most basic view. We do not have to wear a mask, promote our ego, or defend our glass house. We can give and receive love, honor and respect others, resolve offenses, and seek the larger vision of God. Humility is the trait that helps us to get our idiosyncrasies out of the way to provide an unobstructed view of the God that lives in us. When we get ourselves and our agendas out of the way, the mercies and kindness of God will shine through, and the kingdom will advance.

Noah was a tzaddik (a righteous person). Like many biblical figures, Noah bore a great truth to the world. While he made preparations for the coming flood, he warned the people. Notice that the Ark was built to God's specification. God knew the result of Noah's ministry and who would respond, and the Ark was built accordingly. Noah did not have to know how big to build it or what animals to take. All he had to do was be obedient, love, and serve God.

To be a tzaddik requires that one constantly be aware of the two great commandments. The first commandment is to love God The second is to love your neighbor as yourself (Matt 22:37-40). Humility is a vital part of carrying out both of these commandments.

Humility is that gracious aspect of our humanity that blends truth and love together to make the Word of God attractive, inviting, and relevant to others. It helps us to exhibit the love of God despite disagreements and care about people despite their imperfections. If we have failed to love in this way, we have failed to mirror a primary truth about God's love.

The biggest challenge is living out humility when others do not. What happens when others do not play by the rules and people are constantly forcing their way into our space? Sometimes people over encroach in our ministry, negating our input, ignoring us, and trying to shut us out of that place God equipped for us to be. We all have Karens and Daves, the arm-chair theologians, the know-it-alls, control freaks, the overly spiritual, the “wanabees” who know the least but know it the loudest, and other types of people in our personal peanut gallery. It is hard enough dealing with our own pride, arrogance, and idiosyncrasies. Dealing with other people’s crusades, well intentioned politics, or lack of character challenges our hard-won spiritual momentum.

Working with this dynamic is inevitable. The truth is that our sacred communities are directed at a heavenly goal, but often our methods can still mirror our mortality. Therefore, our understanding of humility must be able to function within the imperfections of the real world. When our humility is challenged by people trying to rain on our parade or stomp on our dreams, we must have a godly answer.

Understand we are not promoting a humility that is passive or demeaning, we are promoting a humility that is resolute in God. Being humble is not about giving up our power or voice, it is about using it to achieve godly aims in godly ways. Be confident in God’s calling and election. He spoke purpose, blessing, and anointing that equips us to be where we are and do what he called us to do. Our working definition of humility is having a godly view of self and others. Humility and humiliation are not the same thing. Humiliation is a judgment of failure in our esteemed value by ourselves or another.

For the kingdom of God to be what God has ordained it to be our person and voice must be present and active because part of his plan reflects what he is doing in us. think about God's past work and the future impact of his purpose in our lives. We are normally good at worshiping God but bad about appreciating our place in his unfolding plan.

There is a place only you can stand. Humility is occupying your rightful, God-given space. One day humility was a topic of discussion, and we were talking about “occupying your rightful space.” Someone questioned, “How do you define that?” If we are unclear about God's purpose, this approach to humility seems vague and unattainable. Occupying our God-given space does not always require us to be absolutely right about being in God’s perfect will every time. It does mean that we need to fill our purpose in the roles and calling God has placed before us, but we need to have some limitations so that we do not interfere or encroach on the space of another. We also need to be mindful that our lives are woven through the lives of others. We need to be conscious of what God has also called others to be and do. When we are mindful of occupying our rightful space, we intentionally seek to fill that place and guard the space of others so that they can also pursue God as well.

Every person is gifted in a way that one person's absence leaves a part of the kingdom’s purpose undefended. No one can stand in the place God has specifically ordained for you. There will be some overlap with those who share your general anointing, but only you are equipped with the redeemed past necessary to stand in your God-given space.

Shabbat Shalom,

Rav Calev

Next Feasts:

Chanukah begins on December 14, 2025 at sundown and ends at sundown on December 22, 2025

Hebrew words to know:

Avanah- Humility

Tzaddik- A righteous person