Haftara - Parshat Bereishit

The Haftara from Parshat Bereishit comes from Yeshayahu chapter 42.
From the beginning verse, it is clear to see portion was a picked as the Haftara.

ישעיהו מ״ב:ה׳

(ה) כֹּֽה־אָמַ֞ר הָקל ׀ יקוק בּוֹרֵ֤א הַשָּׁמַ֙יִם֙ וְנ֣וֹטֵיהֶ֔ם רֹקַ֥ע הָאָ֖רֶץ וְצֶאֱצָאֶ֑יהָ נֹתֵ֤ן נְשָׁמָה֙ לָעָ֣ם עָלֶ֔יהָ וְר֖וּחַ לַהֹלְכִ֥ים בָּֽהּ׃

Isaiah 42:5

(5) Thus said God the LORD, Who created the heavens and stretched them out, Who spread out the earth and what it brings forth, Who gave breath to the people upon it And life to those who walk thereon:

The content of the Haftara deals with Yeshayahu comforting the Jewish people that God will not be hidden from us but God will lead the Jewish people from darkness into light, from exile to redemption. There are clear references throughout that there are those who consider themselves to be able to see and hear are in fact considered blind and deaf.
It is God, the ultimate source and provider, can provide the necessary guidance to those that have lost their way to be gathered back to God and to be redeemed.
.

ישעיהו מ״ב:ו׳

(ו) אֲנִ֧י יקוק קְרָאתִ֥יךָֽ בְצֶ֖דֶק וְאַחְזֵ֣ק בְּיָדֶ֑ךָ וְאֶצָּרְךָ֗ וְאֶתֶּנְךָ֛ לִבְרִ֥ית עָ֖ם לְא֥וֹר גּוֹיִֽם׃

Isaiah 42:6

(6) I the LORD, in My grace, have summoned you, And I have grasped you by the hand. I created you, and appointed you A covenant people, a light of nations—

God, who initially allows His people to be weakened, blinded and confined, promises with great force and vengeance to save them. Those who were meant to be the light among the nations require a light of their own, the true source of light.

ישעיהו מ״ב:כ״א

(כא) יקוק חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃

Isaiah 42:21

(21) The LORD desires His [servant’s] vindication, That he may magnify and glorify [His] Teaching.

And at the centre of the Haftara we find the famous Pasuk that is the catalyst for Jewish people to recite Kadish after learning Torah. What is it that gives us light to see and sound to hear, but the Torah. The Torah provides the eternal salvation for the Jewish people. It is what will bring the nations of the world to the true knowledge that Hashem is God over all, and through all time.

ישעיהו מ״ג:י׳

(י) אַתֶּ֤ם עֵדַי֙ נְאֻם־יקוק וְעַבְדִּ֖י אֲשֶׁ֣ר בָּחָ֑רְתִּי לְמַ֣עַן תֵּ֠דְעוּ וְתַאֲמִ֨ינוּ לִ֤י וְתָבִ֙ינוּ֙ כִּֽי־אֲנִ֣י ה֔וּא לְפָנַי֙ לֹא־נ֣וֹצַר קל וְאַחֲרַ֖י לֹ֥א יִהְיֶֽה׃ (ס)

Isaiah 43:10

(10) My witnesses are you —declares the LORD— My servant, whom I have chosen. To the end that you may take thought, And believe in Me, And understand that I am He: Before Me no god was formed, And after Me none shall exist—

Ashkenazim read to chapter 43:10 which encapsulates the setting, that of God being the Creator and ultimate source of everything.

We are also confronted with the questions that if God is a universal creator who established and sustains a world for all why then do we give such importance to His relationship with Jewish people.
How do we reconcile a God that is meant to be universal but that we say God created the world just for the Jewish people?
Rav Soloveitchik answers that a redemption for the Jewish people will result in a redemption for all mankind. We have the power to enhance and transform not just our own destiny but to elevate everyone.