起初篇—属天的亚当
起初 B'reisheet — בראשית
创世记（Gen）： 1:1 – 6:8
以赛亚书（Isa）： 42:5 – 43:11
约翰福音（Jhn）： 1:1 – 17
本周妥拉摘要 Portion Summary
妥拉书卷是全以色列文献中最古老、最神圣的存在。它包含了五卷书，首卷书的希伯来语名字叫B’reisheet (בראשית，即创世记)。这个词是全妥拉第一句开头的首个词语，同时也是第一周parashat（阅读部分）的名字，意思是“起初”。
英文将创世记称为“Genesis”，这个词来自七十士译本（Septuagint LXX），该译本将经文的希伯来文译成了希腊文。Genesis意思是“起初、原始”。所以，这卷书的希腊语名字意思是“起源之书”。
创世记描述了万物的起源。它以宇宙起源为始，着重讲述了人类的起源，接着便描述了以色列民族的起源。
当我们学习创世记时，不仅能多多认识神，还能更多地认识我们自己。毕竟，创世记也是关于我们生命起源的故事。如若能正确理解人类的起源，它将帮助我们找到人类的将来和命定。
The scroll of the Torah is the oldest and most sacred of all Israel's Scriptures. It contains five books. The Hebrew name for the first one is B'reisheet (בראשית). It is also the first word of the book in the Hebrew text, as well as the name for the first parasha (the first week's reading). B'reisheet means "in the beginning."
The English name Genesis comes from the Septuagint (LXX), the Greek translation of the Hebrew Bible. Genesis means "origins." Therefore, the Greek name for the first book of the Bible means "The Book of Origins."
Genesis describes the origins of everything. It begins with the origins of the universe, focuses on the origins of man and then explores the origins of the nation of Israel.
As we study the first week's reading from the book of Genesis, we will learn a great deal about God, but even more about ourselves. After all, this is the story of our origins. When properly understood, the story of our origin helps us find our destination.
本周妥拉纲要 Portion Outline
妥拉
创世记 1:1 ｜ 六日的创造与安息日
创世记 2:4 ｜ 另一个关于创造的描述
创世记 3:1 ｜ 第一个罪和相关惩罚
创世记 4:1 ｜ 该隐杀害亚伯
创世记 4:17 ｜ 文明的开端
创世记 5:1 ｜ 亚当的后裔到挪亚与挪亚的孩子们
创世记 6:1 ｜ 人类的邪恶
创世记 6:9 ｜ 挪亚蒙神喜悦
先知书
以赛亚书 42:1 ｜ 神的仆人，列国的光
以赛亚书 42:10 ｜ 赞美神的赞歌
以赛亚书 42:21 ｜ 以色列的悖逆
以赛亚书 43:1 ｜ 恢复与保护应许
TORAH
Genesis 1:1 | Six Days of Creation and the Sabbath
Genesis 2:4 | Another Account of the Creation
Genesis 3:1 | The First Sin and Its Punishment
Genesis 4:1 | Cain Murders Abel
Genesis 4:17 | Beginnings of Civilization
Genesis 5:1 | Adam's Descendants to Noah and His Sons
Genesis 6:1 | The Wickedness of Humankind
Genesis 6:9 | Noah Pleases God
PROPHETS
Isaiah 42:1 | The Servant, a Light to the Nations
Isaiah 42:10 | A Hymn of Praise
Isaiah 42:21 | Israel's Disobedience
Isaiah 43:1 | Restoration and Protection Promised
本周妥拉教导 Portion Teaching
属天的亚当
神“按照自己的形象”创造了亚当，但是这位神既然是看不见的，那么祂的形象到底是什么样的呢？什么东西，或者谁，才是神的形象？
一方面，神是看不见、无形象、无实体的；而另一方面，人又是按着神的形象造的，这两个概念之间显然有着冲突。为了解决这个冲突，有学者提出了一个神学理论，认为神是按照“属天的亚当”的形象创造了亚当，而这位“属天的亚当”是所有受造物中头生的，他就是神属灵的形象。
使徒们曾说过，“Yeshua耶稣是那不能看见之神的形像，是首生的，在一切被造的以先”（歌罗西书1:15）。“他是神荣耀所发的光辉，是神本体的真像”（希伯来书1:3）。
保罗也曾在书信中暗示过与之上相同的观点，他说：“就像我们带有了属尘土的那个人（即亚当）的形象，我们也将带有属天的那一位（即Yeshua耶稣）的形象”（哥林多前书15：49 标准译本）。保罗把亚当称为“第一个亚当”，而弥赛亚是“第二个亚当”。根据保罗在书信中的话语，“头一个亚当是出于地，是属尘土的；第二个亚当是从天上来的”（哥林多前书15：47），“亚当正是要来的那一位的预表”（罗马书5:14）。也就是说，亚当是按着弥赛亚的形象造的。
Tz’nah Ur’enah说，“就像亚当是按着上帝的形象造的，弥赛亚也如此受上帝恩膏，神的灵会降在他身上”。神按着祂自己的形象创造了亚当，而弥赛亚就是神的形象：“爱子是那不能看见之神的形象”（歌罗西书1:15）；“他是神荣耀所发的光辉，是神本体的真像”（希伯来书1:3）。路加甚至也称亚当为“神的儿子”（路加福音3:38）。
弥赛亚，作为第二个亚当，给了人类一个崭新的开始。在弥赛亚里，人类可以回到伊甸园，也就是说，从完美无暇和公义中重新开始。
“亚当”这个名字的意思是“人”。因为一个人犯了罪，罪和死亡就进入了人类。只因那一个不顺服的行为，亚当就丧失了接近生命树的权利，人类的死亡也从亚当开始。“连那些不与亚当犯一样罪过的，也在死亡的权下”（罗马书5:14），也就是说，自此以后的每个人都会死。
仅仅因为一个人的一个罪过，就使得全人类进入死亡，看起来似乎太不公平了，但其实是公平的，因为仅仅靠着一个人的义行，它给了全人类公义的奖赏。这奖赏就是“可以有权到生命树那里”（启示录22:14）。那些对“末后的亚当”忠心的人，将会得到赐人生命之灵的奖赏。
弥赛亚就是那第二个亚当，但是与第一个亚当不同，他没有犯过罪。如果第一个亚当的罪足以让全人类死亡，那么弥赛亚的公义——第二个亚当的公义——将足够赐给所有人生命！“在亚当里众人都死了；照样，在基督里众人也都要复活”（哥林多前书15:22）。这是死里复活、得永生的盼望。死里复活将亚当的罪过全然翻转了！
The Heavenly Adam
God made Adam "in His image," but what is the image of the invisible God? What, or who, is the image of God?
The mystics say that God made Adam in the image of the Heavenly Adam, the firstborn of all creation, the spiritual image of God. The theology of the heavenly Adam attempts to reconcile the conflict between the idea that God is incorporeal, that is without image and form, and the idea that man is created in the image of God.
The apostles say, "Yeshua is the image of the invisible God, the firstborn of all creation" (Colossians 1:15). "He is the radiance of His glory and the exact representation of His nature" (Hebrews 1:3).
Paul also alludes to the same mystical ideas when he states: “Just as we have borne the image of the earthly [i.e., Adam], we will also bear the image of the heavenly [i.e., Yeshua]” (1 Corinthians 15:49). Paul calls Adam “the first Adam” and Messiah “the second Adam.” According to Paul, “The first Adam is from the earth, earthy; the second Adam is from heaven” (1 Corinthians 15:47), “an impression of Him who was to come” (Romans 5:14). That is to say that Adam was made in the image of Messiah.
Tz’nah Ur’enah says, “Just as Adam was created in God’s image, so the Messiah is anointed by God, and God’s Spirit will be upon him.” God created Adam in His image, and the Messiah is the image of God: “He is the image of the invisible God” (Colossians 1:15); “He is the radiance of His glory and the exact representation of His nature” (Hebrews 1:3). Luke even refers to Adam as “the son of God” (Luke 3:38).
The Messiah, as the second Adam, provides humanity with a fresh start. In Messiah, the human race can go back to Eden, so to speak, and start over in perfect innocence and righteousness.
Adam’s name means “man.” Sin and death came to humanity as the result of one man’s sin. Through one single act of disobedience, Adam forfeited his right to the tree of life, so human death came through Adam. Death came “even over those who had not sinned in the likeness of the offense of Adam” (Romans 5:14), which is to say that everyone dies.
It does seem frightfully unfair that one man’s single transgression consigns all humanity to death, but it is equally unfair that one man’s righteousness also offers all of humanity the reward of righteousness: “The right to the tree of life” (Revelation 22:14). Those who cast their allegiance with “the last Adam,” the life-giving Spirit, receive that reward.
Messiah is a second Adam, but unlike the first Adam, He did not transgress. If the first Adam’s sin was sufficient to merit death for all mankind, the righteousness of Messiah—the last Adam—is sufficient to merit life for all of us: “For as in Adam all die, so also in Messiah all will be made alive” (1 Corinthians 15:22). This is the hope of eternal life through the resurrection of the dead. Resurrection reverses Adam’s bane.
First Fruits of Zion