Who created heaven and earth? In the context of Sefer Bereshit, this seems like an easy riddle; after all, it has only been a few weeks since we read the story of God creating the world.

But it may be surprising that the person bestowing this blessing is a heretofore unknown king named Melchizedek. He and four other kings fought a territorial war against another group and, thanks to Abraham’s assistance, Melchizedek and his allies emerge victorious.

As the kings whom Abraham defended gather to acknowledge his help, Melchizedek, king of Shalem, is described as “a priest to God most high.” It seems that he is a worshipper of the one true God, the God recognised by Abraham and Sarah, and he bestows the first priestly blessing in the history of the Jewish people.

Rashi argues that the phrase in Melchitzedek’s blessing, koneh shamayim va’eretz, literally “the one who acquired heaven and earth,” means that God owns the world, by virtue of having created it.

But the Midrash identifies a bit of syntactic ambiguity in this blessing. Although “creator” seems like an apt description of God, in fact, the statement is explicitly framed as a blessing for Abraham.

According to the Midrash, when Abraham welcomed guests to his open tent, he would instruct them to offer blessings to God in thanks for that which they had eaten.

The Midrash continues: “Because you made my name known to my creations, said God, it is as if you partnered with Me in the creation of the world. And this is why it says ‘creator of heaven and earth’” (Bereshit Rabbah 43:7).

Abraham exercised his power in the world not through physical creation, but by sparking recognition of the Divine within all those who passed through his home. Heaven and earth, God’s grand creations, were imbued with deeper meaning through Abraham’s thoughtful hospitality.

Simply by encouraging his guests to pause and consider the source of their sustenance, Abraham earns the title of “creator”. Abraham’s actions, and Melchitzedek’s blessing, are a challenge to all of us to consider the way in which we might partner with the Divine in ways large or small to deepen the religious experiences of those around us.

Rabbanit Sara Wolkenfeld