“God said: Let there be light, and there was light” (Genesis 1:3). “God said: Let there be light” – Rabbi Yitzḥak began: “Your opening words enlighten; they bring understanding [to the simple]” (Psalms 119:130). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The light was created first. This is analogous to a king who sought to build a palace, but that location was dark. What did he do? He kindled lamps and lanterns to ascertain how he would lay the foundation. So, too, the light was created first. Rabbi Neḥemya said: The world was created first. This is analogous to a king who built a palace and adorned it with lamps and lanterns. Up to this point, Rabbi Yudan expounded.1Rabbi Yudan expounded the verse: “Your opening words enlighten” as support for the opinion of Rabbi Yehuda that the light was created first. Rabbi Pinḥas, Rabbi Yehuda bar Rabbi Simon, and Rabbi Ḥanon came and began in the name of Rabbi Shmuel bar Rav Yitzḥak: “Your opening words enlighten; they bring understanding to the simple” – the opening of Your mouth for us was light: “God said: Let there be light…”
Rabbi Berekhya began in the name of Rabbi Yehuda bar Simon: “By the word of the Lord the heavens were made” (Psalms 33:6). Rabbi Yehuda bar Simon said: It was not with toil and not with exertion that the Holy One blessed be He created His world, but rather, “by the word of God,” and the heavens were already made. Here, too, “and there was [vehaya] light”2Indicating that the light came into existence gradually. is not written here, but rather, “vayhi light” – it immediately came about.
Rabbi Shimon bar Yoḥai began: “There is joy for a man in the pronouncement of his mouth, and how good is a word at its time” (Proverbs 15:23). “Joy for a man [ish]” – this is the Holy One blessed be He, as it is stated: “The Lord is a warrior [ish milḥama]; the Lord is His name” (Exodus 15:3). “In the pronouncement of his mouth” – “the Lord said: Let there be light.” “And how good is a word at its time” – “God saw the light, that it was good” (Genesis 1:4).
Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, saying to him: ‘Since I have about you that you are a master of aggada, [I ask you:] from what was the light created?’ He said to him: ‘It [the verse] teaches that the Holy One blessed be He wrapped himself in it like a garment, and the aura of its radiance shone from the end of the world to its end.’ He said it to him in a whisper.3This is because one does not expound regarding the mysteries of Creation in public. He said to him: ‘It is an explicit verse: “Wrapped in light as if with a garment” (Psalms 104:2), and you say it to me in a whisper? This is bewildering.’ He said to him: ‘Just as I heard it in a whisper, so I said it to you in a whisper.’ Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded this4The exposition of Rabbi Shimon ben Yehotzadak in the previous paragraph. in public, it would not have been possible to say it. Beforehand, what would they say?5How did they expound the verse before having heard Rabbi Shimon’s exposition? Rabbi Berekhya said in the name of Rabbi Yitzḥak: It is from the site of the Temple that the light was created. That is what is written: “And behold, the glory of the God of Israel was coming from the direction of the east…[and the earth shone with His glory]” (Ezekiel 43:2). And his glory is nothing other than the Temple, just as it says: “Throne of glory, exalted from the first, the place of our Temple…” (Jeremiah 17:12).
Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the Holy One blessed be He engaged in creating His world. “And there was light” – corresponding to the book of Exodus in which Israel emerged from darkness to light. “God saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which is full of multiple halakhot.6Hence the two positive expressions: “light” and “good.” “God distinguished between the light and the darkness” (Genesis 1:4) – corresponding to the book of Numbers, which distinguishes between those who departed from Egypt and those who entered the land. “God called the light, Day” (Genesis 1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot [just like Deuteronomy]?’7Regarding Leviticus, the double expression indicated the multiplicity of halakhot. Why does Deuteronomy, which is just like Leviticus, not have a the double expressionof light? He said to them: ‘In its regard, too, it said a second word.’8The verse corresponding to Deuteronomy also contains two positive expressions, “light” and “good.”
“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering. It is taught: The light that was created during the six days of Creation cannot illuminate by day, because it would make the orb of the sun seem dim [by comparison], nor can it [illuminate] at night, as it was created to illuminate only during the day. Where is it, then?9Since it does not illuminate the world at any time. It was stored away, and is designated for the righteous for the future, as it is stated: “The light of the moon will be like the light of the sun and the light of the sun will be sevenfold, like the light of the seven days” (Isaiah 30:26). This is bewildering:10The verse just cited, which refers to the shining of the great light of Creation for seven days. “Seven [days]”? Are they not three? Is it not so, that the lights were created only on the fourth day? It is, rather, like a person who says: This and that I am preparing for the seven days of the wedding feast.11He says this even if his preparations are for only one or two of the seven days. Rabbi Neḥemya said: These are the seven days of mourning for the righteous Methuselah, during which the Holy One blessed be He conferred extra light upon them. “God saw the light, that it was good, and God distinguished between the light and the darkness” (Genesis 1:4). “God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in Caesarea: From where is it derived that someone does not recite a blessing on the candle [at havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…and [God] distinguished [vayavdel].” Rabbi Yehuda bar Rabbi Simon said: He set it aside12Vayavdel (“He distinguished”) can also mean He set aside. for Himself.13As it is said (Daniel 2:22): “Light dwells with Him.” The Rabbis say: He set it aside for the righteous in the World to Come. This is analogous to a king who had a fine portion of food and set it aside for his son. “God called the light, Day, and to the darkness He called Night. It was evening and it was morning, one day” (Genesis 1:5). Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the literal sense.14Unlike the previous explanations. This is analogous to a king who had two commanders, one to be in charge by day and one to be in charge by night. They were arguing with one another. This one said: ‘I will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second one, he said to him: ‘So-and-so, the night will be your realm.’ So, too, “God called the light, Day”15This can also be translated: “God called out to the light: Day [will be your realm].” – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” – He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One blessed be He says to Job: “In all your days, have you commanded the morning and apprised darkness of its place?” (Job 38:12) – have you informed it of its place, where it is? This was a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace [between them]. “God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never associates His name with the bad, but only with the good. “God called the light, Day and to the darkness God called night” is not written here, but rather, “to the darkness He called night.”16Regarding darkness, the pronoun “He” is used instead of God’s name.
Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was evening” – from here we learn that there had been an order to time even beforehand.17Even before the creation on the fourth day of the sun and the moon, which are the conventional means of marking time. “It will be evening” would have meant that on the first few days, it was noted that later on there would be evening and morning. Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them, until He created the current one, and said: ‘This one pleases Me, those did not please Me.’ Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made, and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me.18“Behold” implies that there was a new, improved situation that had not been there before.
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous. “[It was evening and it was morning,] one day”19Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.? – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light.20The creations on the first day were more significant than the others, and in that sense it is unique. Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him.21It was the only day on which God was truly “one,” as on the second days there were already angels. This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water;22This is what God did on the second day (Genesis 1:6–7). He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two23The seraphim had six wings, using two of them for flight (Isaiah 6:2). it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]:24Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti. “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
Rabbi Shmuel bar Ami said: From the beginning of the creation of the world, the Holy One blessed be He desired to enter into a partnership with the creations below.25To have his Divine Presence rest among His creations. Either way, it [the wording of the verse] is difficult. If it [the counting of the days] was for the purpose of a tally, it should have said: ‘One, two, three,’ or else ‘first, second, third’; is it proper to say: ‘One, second, third?’ This is bewildering.26The explanation is that “one day” is an allusion to the one God, who attached His name to the day when the creation of the world began to show His desire to be together with them. When did the Holy One blessed be He repay them?27By altering the proper wording of the numbering of days, it is as if God owed them something. It was later, at the establishment of the Tabernacle, as it is stated: “The one who presented his offering on the first day” (Numbers 7:12) – [alluding to] the first [day] of the creation of the world. The Holy One blessed be He said: ‘It is as though I created the world on that day.’28It was on that day, which was the day the Tabernacle was erected, on the first of Nisan (Exodus 40:17), when God’s original desire was realized and His Divine Presence rested among His creations below.. It was taught: That day was conferred with ten crowns. It was the first day of the act of Creation;29It was a Sunday, the first day of the week. the first day for [years of] kings;30The years of Jewish kings are counted from the first of Nisan. the first day for the princes;31The princes’ offerings were presented for the dedication of the altar. the first day for the priesthood;32Aaron and his sons began to serve as priests after the Tabernacle was dedicated. Moses had filled that role during the preceding seven days of Inauguration. the first day for the Divine Presence [on earth], as it is stated: “They shall craft a sanctuary for Me [and I will dwell in their midst]” (Exodus 25:8); the first day for blessing;33The Priestly Benediction. the first day for sacrificial service; the first day for the prohibition of improvised altars; the first day for slaughtering [sacrifices] in the north;34Offerings of the most sacred order were to be slaughtered in the north of the courtyard. and the first day for descent of fire [from heaven], as it is stated: “Fire emerged from before the Lord…” (Leviticus 9:24).
וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, רַבִּי יִצְחָק פָּתַח (תהלים קיט, קל): פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין וגו', רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר הָאוֹרָה נִבְרֵאת תְּחִלָּה, מָשָׁל לְמֶלֶךְ שֶׁבִּקֵּשׁ לִבְנוֹת פָּלָטִין, וְהָיָה אוֹתוֹ מָקוֹם אָפֵל, מֶה עָשָׂה, הִדְלִיק נֵרוֹת וּפַנָּסִין לֵידַע הֵיאַךְ הוּא קוֹבֵעַ תִּימִלְיוֹסִים, כָּךְ הָאוֹרָה נִבְרֵאת תְּחִלָּה. וְרַבִּי נְחֶמְיָה אָמַר הָעוֹלָם נִבְרָא תְּחִלָּה, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין וְעִטְּרָהּ בְּנֵרוֹת וּפַנָּסִין. עַד כָּאן דָּרַשׁ רַבִּי יוּדָן, אֲתָא רַבִּי פִּנְחָס וְרַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן וְרַבִּי חָנוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק פָּתַח, פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין פְּתָיִים, מִפְתַּח פּוּמָךְ לָן הֲוָה נְהוֹרָא, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וגו'.
“God said: Let there be light, and there was light” (Genesis 1:3).
“God said: Let there be light” – Rabbi Yitzḥak began: “Your opening words enlighten; they bring understanding [to the simple]” (Psalms 119:130). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The light was created first. This is analogous to a king who sought to build a palace, but that location was dark. What did he do? He kindled lamps and lanterns to ascertain how he would lay the foundation. So, too, the light was created first. Rabbi Neḥemya said: The world was created first. This is analogous to a king who built a palace and adorned it with lamps and lanterns. Up to this point, Rabbi Yudan expounded.1Rabbi Yudan expounded the verse: “Your opening words enlighten” as support for the opinion of Rabbi Yehuda that the light was created first. Rabbi Pinḥas, Rabbi Yehuda bar Rabbi Simon, and Rabbi Ḥanon came and began in the name of Rabbi Shmuel bar Rav Yitzḥak: “Your opening words enlighten; they bring understanding to the simple” – the opening of Your mouth for us was light: “God said: Let there be light…”
רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ וגו', רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר, לֹא בֶעָמָל לֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא בִּדְבַר ה', וּכְבָר שָׁמַיִם נַעֲשׂוּ, אַף הָכָא וְהָיָה אוֹר אֵין כְּתִיב כָּאן אֶלָּא וַיְהִי אוֹר, כְּבָר הָיָה.
Rabbi Berekhya began in the name of Rabbi Yehuda bar Simon: “By the word of the Lord the heavens were made” (Psalms 33:6). Rabbi Yehuda bar Simon said: It was not with toil and not with exertion that the Holy One blessed be He created His world, but rather, “by the word of God,” and the heavens were already made. Here, too, “and there was [vehaya] light”2Indicating that the light came into existence gradually. is not written here, but rather, “vayhi light” – it immediately came about.
רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי פָּתַח (משלי טו, כג): שִׂמְחָה לָאִישׁ בְּמַעֲנֵה פִיו וְדָבָר בְּעִתּוֹ מַה טּוֹב. שִׂמְחָה לָאִישׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה ה' שְׁמוֹ. בְּמַעֲנֵה פִיו, וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְדָבָר בְּעִתּוֹ מַה טּוֹב, וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב.
Rabbi Shimon bar Yoḥai began: “There is joy for a man in the pronouncement of his mouth, and how good is a word at its time” (Proverbs 15:23). “Joy for a man [ish]” – this is the Holy One blessed be He, as it is stated: “The Lord is a warrior [ish milḥama]; the Lord is His name” (Exodus 15:3). “In the pronouncement of his mouth” – “the Lord said: Let there be light.” “And how good is a word at its time” – “God saw the light, that it was good” (Genesis 1:4).
רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר לוֹ מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה, מֵהֵיכָן נִבְרֵאת הָאוֹרָה, אָמַר לוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כַּשַּׂלְמָה וְהִבְהִיק זִיו הֲדָרוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. אֲמָרָהּ לֵיהּ בִּלְחִישָׁה, אָמַר לוֹ מִקְרָא מָלֵא הוּא (תהלים קד, ב): עוֹטֶה אוֹר כַּשַּׂלְמָה, וְאַתְּ אֲמַרְתְּ לִי בִּלְחִישָׁה, אֶתְמְהָא. אָמַר לוֹ כְּשֵׁם שֶׁשְּׁמַעְתִּיהָ בִּלְחִישָׁה כָּךְ אֲמַרְתִּיהָ לָךְ בִּלְחִישָׁה. אָמַר רַבִּי בֶּרֶכְיָה, אִלּוּלֵי שֶׁדְּרָשָׁהּ רַבִּי יִצְחָק בָּרַבִּים לֹא הָיָה אֶפְשָׁר לְאָמְרָהּ, מִקַּמֵּי כֵּן מָה הָיוּ אָמְרִין. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אָמַר מִמָּקוֹם בֵּית הַמִּקְדָּשׁ נִבְרֵאת הָאוֹרָה, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ב): וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים, וְאֵין כְּבוֹדוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, כְּמָה דְאַתְּ אָמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ וגו'.
Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, saying to him: ‘Since I have about you that you are a master of aggada, [I ask you:] from what was the light created?’ He said to him: ‘It [the verse] teaches that the Holy One blessed be He wrapped himself in it like a garment, and the aura of its radiance shone from the end of the world to its end.’ He said it to him in a whisper.3This is because one does not expound regarding the mysteries of Creation in public. He said to him: ‘It is an explicit verse: “Wrapped in light as if with a garment” (Psalms 104:2), and you say it to me in a whisper? This is bewildering.’ He said to him: ‘Just as I heard it in a whisper, so I said it to you in a whisper.’
Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded this4The exposition of Rabbi Shimon ben Yehotzadak in the previous paragraph. in public, it would not have been possible to say it. Beforehand, what would they say?5How did they expound the verse before having heard Rabbi Shimon’s exposition? Rabbi Berekhya said in the name of Rabbi Yitzḥak: It is from the site of the Temple that the light was created. That is what is written: “And behold, the glory of the God of Israel was coming from the direction of the east…[and the earth shone with His glory]” (Ezekiel 43:2). And his glory is nothing other than the Temple, just as it says: “Throne of glory, exalted from the first, the place of our Temple…” (Jeremiah 17:12).
אָמַר רַבִּי סִימוֹן, חָמֵשׁ פְּעָמִים כְּתִיב כָּאן אוֹרָה, כְּנֶגֶד חֲמִשָּׁה חֻמְשֵׁי תוֹרָה. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, כְּנֶגֶד סֵפֶר בְּרֵאשִׁית, שֶׁבּוֹ נִתְעַסֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא וּבָרָא אֶת עוֹלָמוֹ. וַיְהִי אוֹר, כְּנֶגֶד סֵפֶר וְאֵלֶּה שְׁמוֹת, שֶׁבּוֹ יָצְאוּ יִשְׂרָאֵל מֵאֲפֵלָה לְאוֹרָה. וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, כְּנֶגֶד סֵפֶר וַיִּקְרָא, שֶׁהוּא מָלֵא הֲלָכוֹת רַבּוֹת. וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ, כְּנֶגֶד סֵפֶר בְּמִדְבַּר, שֶׁהוּא מַבְדִּיל בֵּין יוֹצְאֵי מִצְרַיִם לְבָאֵי הָאָרֶץ. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, כְּנֶגֶד סֵפֶר מִשְׁנֶה תּוֹרָה, שֶׁהוּא מָלֵא הֲלָכוֹת רַבּוֹת. מְתִיבִין חַבְרַיָא לְרַבִּי סִימוֹן, וַהֲלוֹא סֵפֶר וַיִּקְרָא מָלֵא הֲלָכוֹת רַבּוֹת, אָמַר לָהֶן אַף הוּא שָׁנָה בוֹ דָּבָר.
Rabbi Simon said: Light is mentioned five times here, corresponding to the five books of the Torah. “God said: Let there be light” – corresponding to the book of Genesis, in which the Holy One blessed be He engaged in creating His world. “And there was light” – corresponding to the book of Exodus in which Israel emerged from darkness to light. “God saw the light, that it was good” (Genesis 1:4) – corresponding to the book of Leviticus, which is full of multiple halakhot.6Hence the two positive expressions: “light” and “good.” “God distinguished between the light and the darkness” (Genesis 1:4) – corresponding to the book of Numbers, which distinguishes between those who departed from Egypt and those who entered the land. “God called the light, Day” (Genesis 1:5) – corresponding to the book of Deuteronomy, which is full of multiple halakhot. The students raised an objection to Rabbi Simon: ‘But is the book of Leviticus not full of halakhot [just like Deuteronomy]?’7Regarding Leviticus, the double expression indicated the multiplicity of halakhot. Why does Deuteronomy, which is just like Leviticus, not have a the double expressionof light? He said to them: ‘In its regard, too, it said a second word.’8The verse corresponding to Deuteronomy also contains two positive expressions, “light” and “good.”
וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, לֹא הוּא אוֹר וְלֹא הוּא יוֹם, אֶתְמְהָא. תְּנִי אוֹרָה שֶׁנִּבְרֵאת בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, לְהָאִיר בַּיּוֹם אֵינָה יְכוֹלָה, שֶׁהִיא מַכְּהָהּ גַּלְגַּל הַחַמָּה, וּבַלַּיְלָה אֵינָה יְכוֹלָה, שֶׁלֹא נִבְרֵאת לְהָאִיר אֶלָּא בַּיּוֹם, וְהֵיכָן הִיא, נִגְנְזָה, וְהִיא מְתֻקֶּנֶת לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים, אֶתְמְהָא, שִׁבְעַת, וְלֹא שְׁלשָׁה הֵן, וַהֲלֹא בָּרְבִיעִי נִבְרְאוּ הַמְאוֹרוֹת. אֶלָּא כְּאֵינַשׁ דַּאֲמַר כֵּן וְכֵן אֲנָא מְפַקֵּד לְשִׁבְעַת יוֹמַיָא דְּמִשְׁתּוֹתֵי. רַבִּי נְחֶמְיָה אָמַר אֵלּוּ שִׁבְעַת יְמֵי אֲבֵלוּת שֶׁל מְתוּשֶׁלַח הַצַּדִּיק, שֶׁהִשְׁפִּיעַ לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹרָה. וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, רַבִּי זְעֵירָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ דָּרַשׁ בְּקֵיסָרִין, מִנַּיִן שֶׁאֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ, מִן הָכָא, וַיַּרְא, וַיַּבְדֵּל. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הִבְדִּילוֹ לוֹ. רַבָּנָן אָמְרֵי הִבְדִּילוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ מָנָה יָפָה וְהִפְרִישָׁהּ לִבְנוֹ. אָמַר רַבִּי בֶּרֶכְיָה כָּךְ דָּרְשׁוּ שְׁנֵי גְדוֹלֵי עוֹלָם, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וַיַּבְדֵּל הַבְדָּלָה מַמָּשׁ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ שְׁנֵי אִיסְטַרְטִיגִין, אֶחָד שַׁלִּיט בַּיּוֹם וְאֶחָד שַׁלִּיט בַּלַּיְלָה, וְהָיוּ שְׁנֵיהֶם מִדַּיְינִין זֶה עִם זֶה, זֶה אוֹמֵר בַּיּוֹם אֲנִי שׁוֹלֵט, וְזֶה אוֹמֵר בַּיּוֹם אֲנִי שׁוֹלֵט. קָרָא הַמֶּלֶךְ לָרִאשׁוֹן אָמַר לוֹ פְּלוֹנִי יוֹם יְהֵא תְּחוּמָךְ, וְכֵן לַשֵׁנִי אָמַר לוֹ פְּלוֹנִי לַיְלָה יְהֵא תְּחוּמָךְ. כָּךְ וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, אָמַר לוֹ יוֹם יְהֵא תְּחוּמָךְ, וְלַחשֶׁךְ קָרָא לָיְלָה, אָמַר לוֹ לַיְלָה יְהֵא תְּחוּמָךְ. אָמַר רַבִּי יוֹחָנָן הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְאִיּוֹב (איוב לח, יב): הֲמִיָּמֶיךָ צִוִּיתָ בֹּקֶר יִדַּעְתָּ הַשַּׁחַר מְקֹמוֹ, הֲיָדַעְתָּ מְקוֹמוֹ אֵי זֶה הוּא, אֶתְמְהָא. אָמַר רַבִּי תַּנְחוּמָא אֲנָא אָמְרֵי טַעֲמָא (ישעיה מה, ז): יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ עֹשֶׂה שָׁלוֹם, מִשֶּׁנִּבְרְאוּ עֹשֶׂה שָׁלוֹם. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל הָרָעָה אֶלָא עַל הַטּוֹבָה, וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחשֶׁךְ קָרָא אֱלֹהִים לַיְלָה אֵין כְּתִיב כָּאן, אֶלָּא וְלַחשֶׁךְ קָרָא לַיְלָה.
“God called the light, Day” – are “light” and “day” not the same thing? This is bewildering. It is taught: The light that was created during the six days of Creation cannot illuminate by day, because it would make the orb of the sun seem dim [by comparison], nor can it [illuminate] at night, as it was created to illuminate only during the day. Where is it, then?9Since it does not illuminate the world at any time. It was stored away, and is designated for the righteous for the future, as it is stated: “The light of the moon will be like the light of the sun and the light of the sun will be sevenfold, like the light of the seven days” (Isaiah 30:26).
This is bewildering:10The verse just cited, which refers to the shining of the great light of Creation for seven days. “Seven [days]”? Are they not three? Is it not so, that the lights were created only on the fourth day? It is, rather, like a person who says: This and that I am preparing for the seven days of the wedding feast.11He says this even if his preparations are for only one or two of the seven days. Rabbi Neḥemya said: These are the seven days of mourning for the righteous Methuselah, during which the Holy One blessed be He conferred extra light upon them.
“God saw the light, that it was good, and God distinguished between the light and the darkness” (Genesis 1:4).
“God saw the light, that it was good” – Rabbi Ze’eira son of Rabbi Abahu preached in Caesarea: From where is it derived that someone does not recite a blessing on the candle [at havdala on Saturday night] until he avails himself of its light? It is from here: “[God] saw…and [God] distinguished [vayavdel].”
Rabbi Yehuda bar Rabbi Simon said: He set it aside12Vayavdel (“He distinguished”) can also mean He set aside. for Himself.13As it is said (Daniel 2:22): “Light dwells with Him.” The Rabbis say: He set it aside for the righteous in the World to Come. This is analogous to a king who had a fine portion of food and set it aside for his son.
“God called the light, Day, and to the darkness He called Night. It was evening and it was morning, one day” (Genesis 1:5).
Rabbi Berekhya said: This is what two eminent men of the world, Rabbi Yoḥanan and Rabbi Shimon ben Lakish, expounded: “[God] distinguished” – this refers to distinguishing in the literal sense.14Unlike the previous explanations. This is analogous to a king who had two commanders, one to be in charge by day and one to be in charge by night. They were arguing with one another. This one said: ‘I will be in charge by day,’ and that one said: ‘I will be in charge by day.’ The king summoned the first one and said to him: ‘So-and-so, the day will be your realm.’ Likewise for the second one, he said to him: ‘So-and-so, the night will be your realm.’ So, too, “God called the light, Day”15This can also be translated: “God called out to the light: Day [will be your realm].” – He said to it: ‘The day will be your realm.’ “And to the darkness He called Night” – He said to it: ‘The night will be your realm.’ Rabbi Yoḥanan said: That is what the Holy One blessed be He says to Job: “In all your days, have you commanded the morning and apprised darkness of its place?” (Job 38:12) – have you informed it of its place, where it is? This was a rhetorical question. Rabbi Tanḥuma said: I will say the source for this: “He forms light and creates darkness, He makes peace” (Isaiah 45:7) – after they were created, He made peace [between them].
“God called the light, Day” – Rabbi Elazar said: The Holy One blessed be He never associates His name with the bad, but only with the good. “God called the light, Day and to the darkness God called night” is not written here, but rather, “to the darkness He called night.”16Regarding darkness, the pronoun “He” is used instead of God’s name.
אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, יְהִי עֶרֶב אֵין כְּתִיב כָּאן, אֶלָּא וַיְהִי עֶרֶב, מִכָּאן שֶׁהָיָה סֵדֶר זְמַנִּים קֹדֶם לָכֵן. אָמַר רַבִּי אַבָּהוּ מְלַמֵּד שֶׁהָיָה בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן, עַד שֶׁבָּרָא אֶת אֵלּוּ, אָמַר דֵּין הַנְיָן לִי, יַתְהוֹן לָא הַנְיָן לִי. אָמַר רַבִּי פִּנְחָס טַעְמֵיהּ דְּרַבִּי אַבָּהוּ (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, דֵּין הַנְיָין לִי יַתְהוֹן לָא הַנְיָין לִי.
Rabbi Yehuda bar Simon said: “It will be evening” is not written here, but rather, “it was evening” – from here we learn that there had been an order to time even beforehand.17Even before the creation on the fourth day of the sun and the moon, which are the conventional means of marking time. “It will be evening” would have meant that on the first few days, it was noted that later on there would be evening and morning.
Rabbi Abahu said: This teaches that He continuously created worlds and destroyed them, until He created the current one, and said: ‘This one pleases Me, those did not please Me.’ Rabbi Pinḥas said: The source for Rabbi Abahu is: “God saw everything that He had made, and behold, it was very good” (Genesis 1:31) – this pleases Me, those did not please Me.18“Behold” implies that there was a new, improved situation that had not been there before.
אָמַר רַבִּי יַנַּאי מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים וּמַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, וְהָאָרֶץ הָיְתָה תֹהוּ, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים. וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ, בֵּין מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים לְמַעֲשֵׂיהֶן שֶׁל רְשָׁעִים. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים. וְלַחשֶׁךְ קָרָא לָיְלָה, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים. וַיְהִי עֶרֶב, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל רְשָׁעִים. וַיְהִי בֹקֶר, אֵלּוּ מַעֲשֵׂיהֶן שֶׁל צַדִּיקִים. יוֹם אֶחָד, שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹם אֶחָד, וְאֵיזֶה זֶה יוֹם הַכִּפּוּרִים. אָמַר רַבִּי תַּנְחוּם בַּר יִרְמְיָה שֶׁבּוֹ נִבְרְאוּ אַרְבָּעָה דְבָרִים: הָרִים, שָׁמַיִם, וְאֶרֶץ, וְאוֹרָה. אָמַר רַבִּי יוּדָן שֶׁבּוֹ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא יְחִידִי בְּעוֹלָמוֹ, שֶׁלֹא הָיָה בְּעוֹלָמוֹ אֶלָּא הוּא. אַתְיָא כְּרַבִּי יוֹחָנָן וְלָא אַתְיָא כְּרַבִּי חֲנִינָא, רַבִּי יוֹחָנָן אָמַר בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִכְתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ, וּכְתִיב (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת. רַבִּי חֲנִינָא אָמַר בַּחֲמִישִׁי נִבְרְאוּ מַלְאָכִים, שֶׁנֶּאֱמַר (בראשית א, כ): וְעוֹף יְעוֹפֵף עַל הָאָרֶץ, וּכְתִיב (ישעיה ו, ב): וּבִשְׁתַּיִם יְעוֹפֵף. רַבִּי לוּלִיאָנִי בַּר טַבְרָאִי בְּשֵׁם רַבִּי יִצְחָק אָמַר, בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן הַכֹּל מוֹדִים שֶׁלֹא נִבְרָא בַּיּוֹם הָרִאשׁוֹן כְּלוּם, שֶׁלֹא תֹאמַר מִיכָאֵל הָיָה מוֹתֵחַ בִּדְרוֹמוֹ שֶׁל רָקִיעַ, וְגַבְרִיאֵל בִּצְפוֹנוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַדֵּד בְּאֶמְצָעִיתוֹ, אֶלָּא (ישעיה מד, כד): אָנֹכִי ד' עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם.
Rabbi Yanai said: Right from the beginning of the creation of the world, the Holy One blessed be He foresaw the actions of the righteous and the actions of the wicked. “The earth was emptiness” (Genesis 1:2) – these are the actions of the wicked. “God said: Let there be light” (Genesis 1:3) – these are the actions of the righteous. “God distinguished between the light and the darkness” (Genesis 1:4) – between the actions of the righteous and the actions of the wicked. “God called the light, Day” (Genesis 1:5) – these are the actions of the righteous. “And to the darkness He called Night” (Genesis 1:5) – these are the actions of the wicked. “It was evening” (Genesis 1:5) – these are the actions of the wicked. “And it was morning” (Genesis 1:5) – these are the actions of the righteous.
“[It was evening and it was morning,] one day”19Why does it state “one day” rather than “the first day,” as it states “the second day” (Genesis 1:8), etc.? – the Holy One blessed be He gave to them [to Israel] one [unique] day. Which is that? It is Yom Kippur. Rabbi Tanḥum bar Yirmeya said: [It was the day] on which four items were created: Mountains, the heavens, the earth, and light.20The creations on the first day were more significant than the others, and in that sense it is unique. Rabbi Yudan said: [It was the day] on which the Holy One blessed be He was alone in His world, as there was no one else in His world other than Him.21It was the only day on which God was truly “one,” as on the second days there were already angels. This is in accordance with the opinion of Rabbi Yoḥanan, but it is not in accordance with the opinion of Rabbi Ḥanina. Rabbi Yoḥanan said: The angels [malakhim] were created on the second day. That is what is written: “He covers His upper chambers with water;22This is what God did on the second day (Genesis 1:6–7). He makes clouds His chariot; He proceeds on the wings of wind” (Psalms 104:3), and it is written: “He makes the winds His messengers [malakhav]” (Psalms 104:4). Rabbi Ḥanina said: The angels were created on the fifth day, as it is stated: “Let birds fly [yeofef] over the earth…” (Genesis 1:20) and it is written: “And with two23The seraphim had six wings, using two of them for flight (Isaiah 6:2). it would fly [yeofef]” (Isaiah 6:2). Rabbi Lulyana bar Tavrai said in the name of Rabbi Yitzḥak: Both according to the opinion of Rabbi Ḥanina and according to the opinion of Rabbi Yoḥanan, everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be straightened it out it in the middle. Rather, “I am the Lord, who made everything; who stretched out the heavens alone, who spread the earth by Myself [me’iti]” (Isaiah 44:24) – it [the last word] is written [as two]:24Although the word is pronounced (keri) me’iti, in the biblical text it is written (ketiv) as two words, mi iti. “who is with Me [mi iti]?” Who was partner with Me in creation of the world?
אָמַר רַבִּי שְׁמוּאֵל בַּר אַמֵּי, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם נִתְאַוֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת שֻׁתָּפוּת בַּתַּחְתּוֹנִים, מַה נַּפְשָׁךְ, אִם לְעִנְיַן הַחֶשְׁבּוֹן, לֹא הָיָה צָרִיךְ לְמֵימַר אֶלָּא אֶחָד, שְׁנַיִם, שְׁלֹשָׁה, אוֹ רִאשׁוֹן, שֵׁנִי, וּשְׁלִישִׁי. שֶׁמָּא אֶחָד, שֵׁנִי, שְׁלִישִׁי, אֶתְמְהָא. אֵימָתַי פָּרַע לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, לְהַלָּן בַּהֲקָמַת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (במדבר ז, יב): וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן אֶת קָרְבָּנוֹ, רִאשׁוֹן לִבְרִיָּתוֹ שֶׁל עוֹלָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלּוּ בְּאוֹתוֹ יוֹם בָּרָאתִי אֶת עוֹלָמִי. תָּנֵי עֶשֶׂר עֲטָרוֹת נָטַל אוֹתוֹ הַיּוֹם, רִאשׁוֹן לְמַעֲשֵׂה בְרֵאשִׁית, רִאשׁוֹן לִמְלָכִים, רִאשׁוֹן לִנְשִׂיאִים, רִאשׁוֹן לִכְהֻנָּה, רִאשׁוֹן לַשְּׁכִינָה, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ, רִאשׁוֹן לִבְרָכָה, רִאשׁוֹן לָעֲבוֹדָה, רִאשׁוֹן לְאִסּוּר הַבָּמָה, רִאשׁוֹן לִשְׁחִטָּה בַּצָּפוֹן, רִאשׁוֹן לִירִידַת הָאֵשׁ, שֶׁנֶּאֱמַר (ויקרא י, ב): וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וגו'.
Rabbi Shmuel bar Ami said: From the beginning of the creation of the world, the Holy One blessed be He desired to enter into a partnership with the creations below.25To have his Divine Presence rest among His creations. Either way, it [the wording of the verse] is difficult. If it [the counting of the days] was for the purpose of a tally, it should have said: ‘One, two, three,’ or else ‘first, second, third’; is it proper to say: ‘One, second, third?’ This is bewildering.26The explanation is that “one day” is an allusion to the one God, who attached His name to the day when the creation of the world began to show His desire to be together with them. When did the Holy One blessed be He repay them?27By altering the proper wording of the numbering of days, it is as if God owed them something. It was later, at the establishment of the Tabernacle, as it is stated: “The one who presented his offering on the first day” (Numbers 7:12) – [alluding to] the first [day] of the creation of the world. The Holy One blessed be He said: ‘It is as though I created the world on that day.’28It was on that day, which was the day the Tabernacle was erected, on the first of Nisan (Exodus 40:17), when God’s original desire was realized and His Divine Presence rested among His creations below..
It was taught: That day was conferred with ten crowns. It was the first day of the act of Creation;29It was a Sunday, the first day of the week. the first day for [years of] kings;30The years of Jewish kings are counted from the first of Nisan. the first day for the princes;31The princes’ offerings were presented for the dedication of the altar. the first day for the priesthood;32Aaron and his sons began to serve as priests after the Tabernacle was dedicated. Moses had filled that role during the preceding seven days of Inauguration. the first day for the Divine Presence [on earth], as it is stated: “They shall craft a sanctuary for Me [and I will dwell in their midst]” (Exodus 25:8); the first day for blessing;33The Priestly Benediction. the first day for sacrificial service; the first day for the prohibition of improvised altars; the first day for slaughtering [sacrifices] in the north;34Offerings of the most sacred order were to be slaughtered in the north of the courtyard. and the first day for descent of fire [from heaven], as it is stated: “Fire emerged from before the Lord…” (Leviticus 9:24).