October 25, 2025: Torah Portion Parashot Bereshit and Noach

In this study, we will explore two Torah Portions: Bereshit - "In the Beginning", and Noach - "Noah"

This week's Torah portion is actually only Parashat Noach. However, since we just finished the feast of Sukkot, where we went up to Jerusalem to celebrate in the Garden Tomb:

Along with Simchat Torah last week, we have had only a few days to read and study the extremely important Parashat Bereshit - the foundational portion of the entire Torah!

Therefore we will extend our time with Bereshit this week by including it with Parashat Noach to have a kind of "double portion" Parashot:

• Double Torah Portions: Bereshit - Genesis 1:1-6:8 and Noach - Genesis 6:9-11:32

• Haftarah: Isaiah 42:5-43:11, and  Isaiah 66:1-24

• Brit Chadashah (New Testament): John 1:1-14; Colossians 1:15-17, and Matthew 24:36-46; 1 Peter 3:18-22; Hebrews 11:7
  

• New Moon Feast: Rosh Chodesh Cheshvan

📖Bereshit - "In the Beginning" – Genesis 1:1-6:8

The Hebrew word bereshit בראשית can mean "in the beginning" or "at the start" or "at the head of all things," etc...

Notice the term rosh רֹאשׁ "head" appears embedded in the word as its shoresh (root). In Jewish tradition, the word can refer to either the first weekly Torah portion (parashah) in the annual Jewish cycle of Torah reading, called "Parashat Bereshit" or to the first book of the Torah itself, called "Sefer Bereshit".

When used to refer to the first book of the Torah, bereshit is sometimes called sefer rishon -the First Book or sefer beri'at ha'olam - the Book of the Creation of the world. The ancient Greek translation of the Torah (i.e., the Septuagint) called the book "Genesis" ("birth", "origin") instead of using the translation of the first Hebrew word for the book's title: Bereshit בראשית 

The term "Genesis" was used in subsequent Latin and English translations of the book. There are fifty chapters in Bereshit (20,512 words, 78,064 letters) that are divided into twelve weekly readings.

This is the very first parashah of the weekly Torah reading schedule, most appropriately named bereshit, meaning "in the beginning." The portion opens with this succinct statement about the creative activity of God:

"In the beginning, God created the heavens and the earth."

Genesis 1:1

The Hebrew Scriptures begin - not from the first person perspective of some man's understanding of God - but from an omniscient third person perspective, a Voice that reveals the Glorious Power that created the entire cosmos by means of His Word.

The very first verse of the Bible, then, reveals the triune nature of God, further indicated by the use of the plural form of the name Elohim with the singular verb: bara (he created).

Indeed, later in this Parashah we will read a direct quotation from this Elohim that uses plural personal pronouns:

"Let us make man in our image and in our likeness" Genesis 1:26

After this breathtaking opening declaration, shrouded as in a mystery, the Torah describes how Elohim created the universe yesh me'ayin - out of nothing, over a six "day" period, culminating in the personal creation of a human being b'tzelem Elohim - in the image of Elohim Himself!

"The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word..." Hebrews 1:3a

The first day - yom of creation is introduced with the vision of the earth as tohu vavohu (without form and void), and the Spirit of Elohim is seen hovering over the waters (Genesis 1:2).

Then the first direct quotation of Elohim is given: yehi or - let there be light! With the added commentary that Elohim then saw that the light was tov - good and separated it from the darkness (choshek).

The Divine Narrator then adds that Elohim called the light yom (day) and the darkness lailah (night), and so ends the first day.

The first day is another great mystery, suggesting some sort of divine separation of both good and evil, light and darkness, and the creation and division of time.

The phrase vaihi erev, vaihi boker yom echad - "And there was evening and there was morning, the first day", is also the basis for reckoning that the start of the Jewish day actually begins at sundown (erev) rather than at sunrise (boker).

Beginning with Genesis 2:7, the Divine Narrator gives us a closer look at the creation of Adam, and Elohim is further revealed by means of the personal Name YHVH - the Sacred Name of God.

"Then Adonai Elohim formed the man out of the dust from the ground and He breathed into his nostrils a breath of life—so the man became a living being."

Genesis 2:7

It is generally thought that Elohim is the Name given as the Creator of the universe, implying strength, power, and justice, whereas YHVH expresses the idea of God's closeness to humans. For example, it is YHVH who "breathed into Adam's nostrils the breath of life" to become a living soul (nephesh chaiyah), formed him from the dust of the earth, and then placed him in the Garden of Eden, the original paradise!

The parashah then describes some of the dire consequences of the Fall of Man, as Adam and Eve - Chavah, are banished from the garden, and the first family of the earth is shown to be extremely dysfunctional.

In a fit of jealous rage, Adam and Eve's firstborn son Kayin (Cain) murders his younger brother Hevel (Abel) and then is divinely banished from his family. The narrative goes on to describe some of the wretched offspring of the line of Cain, but then turns to focus on Set (Seth), which translate to "compensation", the third son of Adam and Eve, whose descendants "began to call upon the Name of the LORD":

"Seth also had a son, and he named him Enosh (Enoch). At that time people began to call on the name of the LORD." Genesis 4:26

Seth had a son named Enosh (Enoch), which means "man". This is a clear picture of the coming bar enosh: Son of Man.

"13In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. 14And He was given dominion, glory, and kingship, that the people of every nation and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed." Daniel 7:13

The parashah next traces the genealogy of Shet (Seth), whose tenth-generation descendant, Noach (Noah), is described as the only tzaddik (righteous man) in the entire earth! The portion ends with the verdict that God would destroy mankind from the face of the earth. However, Noach found favor (chen) with the LORD.

---

📖Noach - "Noah"- Genesis 6:9-11:32

Parashah Bereshit showed us how the Fall of Adam and Eve caused humanity to plunge into idolatrous chaos. The wicked generations of Cain, and the ungodly mixture of the human and the demonic through the "nephilim", caused the world to be entirely steeped in anarchy and bloodlust, so that:

"The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually."

Genesis 6:5.

After nine generations, the LORD "had enough" and was ready to wipe humanity from the face of the earth!

However, God recognized Noah (from the godly line of Seth) as a tzaddik צַדִיק, a righteous man, and graciously made provision to save him from the wrath to come.

The parashah opens:

Hebrew Verse:

אֵלֶּה תוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ׃

Transliteration: "Eleh toldot Noach, Noach ish tzaddik tamim hayah bedorotav; et ha’Elohim hithalech Noach."

Translation: “These are the generations of Noah. Noah was a righteous man, blameless among his generation; Noah walked with God.” Genesis 6:9

The generation of Noah was marked by extreme corruption, violence, and moral decay. Humanity had defiled creation to such a degree that God declared, “The end of all flesh has come before Me” (Genesis 6:13). Yet, amid that darkness, one man stood out: Noah, a righteous and blameless man who walked with God.

Noah’s faith and obedience brought salvation not only to himself but also to his family. The ark he built became the vessel of deliverance — a prophetic picture of Messiah Yeshua, who offers refuge to all who enter His covenant by faith.

Noah's name comes from the Hebrew verb nu'ach נוּחַ, meaning "to rest." He was so named by his father Lamech:

"...Called his name Noah, saying, “Out of the ground that the LORD has cursed, this one shall bring us relief (rest) from our work and from the painful toil of our hands." Genesis 5:29

In our Torah portion, God revealed to Noah his intention of destroying all the inhabitants of the earth with a great and worldwide flood, and therefore instructed him to build a 450 foot long, three-tiered wooden teivah - "ark", and to cover it both inside and out with pitch (resin).

Noah took his wife, his three sons (Shem, Ham, and Japheth) and their wives, and two (male and female) of every sort of unclean animal (and seven of every clean) into the ark to be sheltered from the coming deluge.

The flood represents both judgment and purification, and the rainbow קֶשֶׁת - keshet is the sign of God’s covenant of mercy.

In the six hundredth year of Noah's life, in the second month, on the 17th day of the month, all the "fountains of the great deep" burst forth, and the rain began to fall for 40 days and nights.

The waters eventually covered the entire earth, overwhelming even the tops of the highest mountains. After 150 days, the water began to recede, and on the 17th day of the 7th month, the ark came to rest on Mount Ararat. From its perch, Noah dispatched a raven, and then a series of doves, "to see if the waters were abated from the face of the earth."

In the six hundred and first year of Noah's life, in the second month, on the 27th day of the month, after a stay of 1 year and 11 days (a complete solar year), the ground was finally dry.

Noah then built an altar to offer sacrifices to the LORD. The LORD then made covenant with Noah and his descendants never to destroy the earth with a flood, and gave the rainbow קֶשֶׁת - keshet as its sign.

The specific commandments given to b'nei Noach (the sons of Noah) are detailed in Genesis chapter 9, but may be summarized as follows:

1. The command to be fruitful and multiply (9:1, 7)

2. The prohibition about eating blood (9:4)

3. The prohibition of murder and the institution of capital punishment (9:6)

The parashah describes how the earth was repopulated through Noah's three sons (as the founders of the "seventy nations" of the Gentiles - as described in the detailed genealogy of Genesis chapter 10).

The descendants of Noah remained a single people group with a single language (lashon hakodesh) for ten generations. However, they eventually returned to the evil ways of the "sons of Cain" by uniting in an idolatrous religion that led them to build a "tower with its top in the heavens.":

"Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.” Genesis 11:4

God confounded their evil religion, however, by "confusing their speech" and thereby dispersed the people into the seventy nations of the earth (the abandoned tower was called Bavel (Babel) and is considered by many to be the origin of "Mystery Babylon".

The Parashah concludes with a genealogy of the generations from Noah to Terah, a Chaldean who was the father of Abram, Nahor, and Haran.

Now Haran died in the city of Ur but had a son named Lot, who was made part of Terah's extended family. Abram married Sarai and Nahor married Milcah:

Here we once again see the LORD preparing the lineage for the Promised Seed to come - the Mashiach and Savior of the world. Just as there were ten generations from Adam to Noah, so there were ten generations from Noah to Abram, the father of the Jewish people. Similarly, the New Covenant through Yeshua’s blood is the ultimate sign of mercy, extended to all nations.

---

Haftarah Reading Overview:

The Haftarah for Noach comes from the prophet Isaiah. God's promise of the redemption of Israel is based on the same covenantal strength as His promise to keep the earth from another worldwide flood.

"This is like the days of Noah to me: as I swore that the waters of Noah should no more go over the earth, so I have sworn that I will not be angry with you, and will not rebuke you. For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed, says the LORD, who has compassion on you." Isaiah 54:9-10

Just as the generation of the flood had sinned and yet a remnant was saved, so too God has preserved a remnant for Himself and will one day bring about the complete salvation of the nation of Israel (Romans 9-11). God reminds Israel that His compassion will outlast His anger.

Just as He swore never again to destroy the world with a flood, He promises an everlasting covenant of peace.

The barren one will then bear innumerable children and will break forth in great singing and joy!

This covenant finds its ultimate fulfillment in the Messiah, who reconciles heaven and earth and restores broken hearts. The invitation in Isaiah 55 to “come, all who thirst” reflects the open door of the ark — the door that will one day close when judgment comes again, not by water but by fire:

"By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of the ungodly." 2 Peter 3:7

---

Brit Chadashah Overview:

In the Brit Chadashah (New Covenant), Noah is depicted as a hero of faith:

"By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith" Hebrews 11:7

The "days of Noah" are a picture of the idolatrous conditions of the world that prevail just before the calling up of the followers of Messiah Yeshua before the time of Great Tribulation upon the earth:

“But of that day and hour no one knows, not even the angels of heaven, but My Father only. But as the days of Noah were, so shall also the coming of the Son of Man be. For as in the days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they did not understand until the flood came and took them all away, so also will the coming of the Son of Man be.” Matthew 24:36–39

Why Yeshua Compared His Return to the Days of Noah:

1. Moral Corruption and Spiritual Apathy:

In Noah’s day, humanity was consumed with violence, immorality, and self-indulgence. People lived without reverence for God or awareness of judgment. Yeshua warns that before His return, society will again descend into moral confusion, lawlessness, and self-worship.

This mirrors our modern world, where good is often called evil, and truth is replaced by personal desire. The message is clear: just as most were unprepared for the flood, many will be unprepared for His appearing.

2. False Security and Indifference:

People in Noah’s time continued their daily routines—eating, drinking, marrying—unaware that destruction was near. Yeshua’s words remind us that the world will again be living as though everything is normal, blind to spiritual reality.

The call to believers is to remain alert, discerning the times, and walking in holiness.

3. A Righteous Remnant:

Only Noah and his family entered the ark. In the same way, only those who abide in Yeshua—the true Ark of Salvation—will stand secure when the final judgment comes. The door of the ark remained open for a time; Yeshua, too, extends His mercy to all who will enter before the door closes.

4. Divine Patience and Justice:

Peter writes that God’s patience waited in the days of Noah (1 Peter 3:20), just as His patience now waits for repentance. But patience does not cancel justice; when the appointed time comes, the Son of Man will return suddenly. His mercy delays judgment so that more souls may be saved.

5. The Ark as a Prophetic Symbol:

The ark was built by divine instruction and sealed by God Himself. It represents Yeshua—the one place of refuge from the wrath to come.

Just as Noah was lifted above the flood by the waters of judgment, so believers are lifted above condemnation by the living waters of the Spirit. The same waters that destroyed the wicked preserved the righteous, revealing both justice and mercy in perfect balance.

Devotional Reflection:

The covenant with Noah, the promise in Isaiah, and the warning of Yeshua form a single prophetic message:

God is merciful and patient, yet righteous and just. The world will once again be as it was in the days of Noah — filled with violence, confusion, and moral decay — but a remnant will walk in righteousness and enter the Ark of His Presence.

Yeshua’s return will not surprise those who walk with Him daily. Like Noah, they are preparing in faith, not fear. They build their lives according to divine instruction, enduring ridicule, yet anchored in the promise that judgment will give way to renewal and glory.

The rainbow after the storm points to the ultimate covenant — the Lamb upon the throne, reigning over a restored creation.

---

📖Rosh Chodesh Cheshvan:

On the Biblical calendar, the month of Cheshvan חֶשְׁוָן immediately follows the "holiday month" of Tishri, though it is sometimes called Mar-Cheshvan - "bitter Cheshvan" because there are no festivals during the month - "neither feast nor fast" and it marks the start of the cold and rainy season in Israel.

The Torah records that God brought down the Flood that destroyed the world on Cheshvan 17 (Genesis 7:10-11), which lasted until Cheshvan 27 (Genesis 8:14) - exactly one calendar year after it began.

Because Noah's Flood began and ended during this month, Cheshvan is generally regarded as "mar" - a time of judgment and hardship.

Despite its association with judgment, some Jewish traditions affirm that the month of Cheshvan will eventually lose its bitterness, because it will be during this time that the "third Temple" will be inaugurated.

For Messianic believers, however, this future Temple will be the "Tribulation Temple," the place where the Messiah of Evil will betray the people of Israel about midway through the final "week" of Daniel's great prophecy.

Indeed it will only be after Yeshua returns to save Israel at the End of Days that the Fourth (Millennial Kingdom) Temple will be established, and then all the surviving nations will come to Zion to honor the Jewish people and the LORD God of Israel.

Rosh Chodesh Blessing:

The following is a simplified blessing that can be recited to ask the LORD God Almighty to help you for the coming new month: