Creation of Light and Luminaires

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The Creation of Light

TANAKH

The initial creation of light by God set the foundation for the concept of Day and Night, establishing a fundamental aspect of our world. The first chapter of Genesis describes how God created light, saw that it was good, and separated it from darkness, marking the completion of the first day.

God said, “Let there be light”; and there was light. God saw that the light was good, and God separated the light from the darkness. God called the light Day and called the darkness Night. And there was evening and there was morning, a first day.

Genesis 1:3-5

The Sun and Moon's Argument

MUSAR

The sun and moon were originally created equal, but the moon was diminished after arguing with God. In his 17th-century work, Rabbi Isaiah Horowitz explores this narrative, reflecting a corresponding dichotomy in the higher Celestial Regions.

We know that the sun and moon had originally been created equal in size and power (compare Genesis 1,16, את שני המאורות הגדולים, i.e. the two great lights). The Talmud, חולין 60 describes that the moon argued with G–d that two kings cannot reign simultaneously, and was told to diminish its size. Whereas the Talmud, of course, refers to the physical sun and moon, the ones we can see, the story mirrors a corresponding dichotomy in the higher Celestial Regions.

Shenei Luchot HaBerit, Torah Shebikhtav, Shemot, Introduction 4

The First Fire and Havdalah

RESPONSA

The first fire, created by Adam with divine assistance at the conclusion of Shabbat, is commemorated by the blessing over fire in the Havdalah ceremony. Rabbi Ben-Zion Meir Hai Uziel, in his responsa Mishpetei Uziel, explores the origins and significance of the Havdalah ceremony, particularly the blessing over fire.

Answer: We learn in Tractate Pesachim (54a), "Rabbi Yosei says, 'The thoughts of two phenomena arose in God’s mind on Shabbat eve, but were not actually created until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, blessed be He, granted Adam, the first man, creative knowledge similar to divine knowledge, and he brought two rocks and rubbed them against each other, and the first fire emerged from them.'" And in the Yerushalmi (Berakhot 8:5:8), we learn, "Rabbi Levi said, '[At this moment,] the Holy One, blessed be He…

Mishpetei Uziel, Volume I, Orach Chayim 8:3

The Hidden Light of Hanukkah

CHASIDUT

The thirty-six Hanukkah candles are linked to the thirty-six hours of the original light of creation, symbolizing the spiritual victory over darkness. The Sefat Emet, a collection of teachings by Rabbi Yehudah Aryeh Leib Alter of Ger, explores the connection between Hanukkah candles and the hidden light of creation.

R’ Elazar of Worms says in his work ‘the Rokeach’ that the thirty-six candles we light on Hannukah parallel the thirty-six hours for which the original light of the six days of creation shone, before it was hidden away. If this is so, then it appears that each Hannukah candle draws from the or haganuz, the hidden light of creation, and gives light in great darkness, as our Sages hinted with their description of the or haganuz as a light which shined from one end of the world to the other (Chagigah 12a). There is no hiddenness or obscurity (he’elem) before this light…

Sefat Emet, Genesis, For Chanuka 29:3

The Divine Garment of Light

JEWISH THOUGHT

The interconnectedness and mutual illumination of lights in creation symbolize the divine presence and unity in the world. Rabbi Chaim of Volozhin’s Nefesh HaChayim explores the profound spiritual and kabbalistic significance of light as the 'garment of the King' and its role in the divine order.

And in the Idra (Zoota 291b): “And all of the lights grasp each other, this light to that light, and that light to that light, and they radiate one to the other... the light that is revealed is called the “garment of the King,” and the light that is within all... .” Refer to the source there.

Nefesh HaChayim, Gate I 5:4

When Does Daytime Begin?

TALMUD

The interpretation of 'light' in Genesis 1:5 as a process of becoming lighter and lighter offers a unique perspective on when daytime begins. The Talmudic tractate Megillah discusses the laws of public reading of the Torah and includes interpretations of biblical terms, such as 'light' in Genesis.

§ The mishna concludes: And with regard to all these things, if one did them after daybreak they are valid. The Gemara asks: From where is this matter derived, that from daybreak it is already considered daytime? Rava said: As the verse states: “And God called the light [or] day” (Genesis 1:5), meaning: To that which was becoming lighter and lighter he called day. The Hebrew word or is not to be understood in its usual sense of light, but as a verbal noun: that which is becoming lighter and lighter…

Megillah 20b:2

The Mystery of Tzohar

TANAKH

The term 'tzohar' in the story of Noah's Ark has sparked a fascinating debate among Rabbis about its exact meaning and source of illumination. Rabbi Jonathan Sacks, in his final compilation of essays, delves into this midrashic debate, showcasing the rich tradition of Jewish textual interpretation.

There is an obvious problem understanding what “tzohar” means, since the word does not appear anywhere else in Tanakh. Everyone agrees that it is referring to a source of illumination. It is what will give light within the ark itself. But what exactly was it? Rashi quotes a midrash in which two Rabbis disagree as to its meaning: Some say this was a window; others say that it was a precious stone that gave light to them. (Genesis Rabba 31:11)

I Believe; A Weekly Reading of the Jewish Bible, Noah; The Light in the Ark 4-5

Divine Supervision of Light

KABBALAH

The Zohar reveals the continuous and direct divine supervision and interaction with the moon and sun, emphasizing God's ongoing involvement in their illumination. The Zohar explores the mystical aspects of the creation of light and luminaires, connecting them to the place of sapphire stones.

R. Judah said: ‘After God created the moon He had her constantly before His eyes (Deut. 11, 12). In regard to this it is also written: “Then did he see it, and declare it (vayesaprah); he established it, yea, and searched it out” (Job 28, 27). “He saw it” means that through His providence the sun is reflected in it. The term vayesaprah we may translate, “he made it like sapphire”.

Zohar, Miketz 9:134

Creation's First Spark

MIDRASH

The rabbis debated whether light or the world was created first, using analogies to illustrate their viewpoints. Midrash Bereshit Rabbah offers homiletic interpretations of the Book of Genesis, providing deeper insights into the Torah.

“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…

Bereshit Rabbah 3:1

Light Creation Debate

TALMUD

The debate between the House of Shammai and the House of Hillel on the creation of light offers a fascinating glimpse into differing traditions in Jewish law and practice. The Jerusalem Talmud, in its tractate Berakhot, discusses the order of blessings during the Havdalah ceremony, which marks the end of Shabbat.

MISHNAH: The House of Shammai say: Light, Grace, spices and Havdalah. But the House of Hillel say, Light, spices, Grace, and Havdalah.
The House of Shammai say: “He Who created illumination by fire.” But the House of Hillel say, “He Who is creating illuminations by fire.”

Jerusalem Talmud Berakhot 8:5:1

The Creator of Light and Darkness

LITURGY

God's ability to transform darkness into light underscores His omniscience and control over all creation. This passage from the Yom Kippur morning prayers, specifically the Amidah, emphasizes God's role as the Creator of both light and darkness.

Praise God! He knows the mysteries of darkness; darkness conceals nothing from Him. He places limits upon the darkness; He turns into morning— the shadow of death and darkness. Therefore will He be exalted— the Former of light and Creator of darkness.

Machzor Yom Kippur Ashkenaz, The Morning Prayers, Reader's Repetition of the Amidah 127

The Philosophical Significance of Light

SECOND TEMPLE

Light is not only a physical phenomenon but also a profound symbol for human contemplation and understanding of the cosmos. Philo of Alexandria, a 1st-century BCE Hellenistic Jewish philosopher, explores the deeper meanings of the biblical creation narrative, blending Jewish theology with Greek philosophy.

Coming now to the work of the fourth day, Philo brings out the significance of the number 4, and points to the boons conferred on body and mind by Light, which has given rise to philosophy by drawing man’s vision upward to the heavenly bodies. He sees the purposes of these in their giving light, foreshowing coming events, marking the seasons, and measuring time.

On the Account of the World's Creation, Introduction 8

Daily Renewal and God's Oneness

HALAKHAH

The daily renewal of light and darkness in the blessings of the Shema amplifies the declaration of God's oneness. Rabbi Eliezer Melamed’s contemporary work, Peninei Halakhah, explores the spiritual foundations of Jewish law, including the Shema’s emphasis on monotheism.

In the Shema we say “Hashem Eḥad” (“God is One”), denoting that He is the single entity that brings the world into being and sustains it and that there is none other than Him. In the first berakha of Keri’at Shema, we expand on this principle, and by praising Him for the light that is renewed daily, we continue to extol God, “Who constantly renews the work of Creation every day.” To emphasize His oneness, we praise Him as Creator of both light and darkness. At night, in the corresponding berakha…

Peninei Halakhah, Women's Prayer 16:12:3

The Great and Small Luminaries

JEWISH THOUGHT

The Torah describes both the sun and the moon as 'great luminaries,' yet later refers to the moon as 'small,' raising questions about their relative sizes and light. Rabbi Yom-Tov Lipmann Heller, in his commentary, delves into the distinction between the sun and the moon, explaining their sizes and the amount of light they emit.

Derush Chiddushei HaLevanah 1:1:4

The Moon's False Report

TARGUM

The narrative of the moon's false report against the sun and its subsequent diminution offers a fascinating midrashic explanation for the roles of the sun and moon. The Targum Jonathan, an Aramaic translation and interpretation of the Torah, provides additional narrative details and explanations about the creation of the sun and moon.

And the Lord made two great luminaries; and they were equal in glory twenty and one years, less six hundred and two and seventy parts of an hour. And afterwards the moon recited against the sun a false report; and she was diminished, and the sun was appointed to be the greater light to rule the day; and the moon to be the inferior light to rule in the night, and the stars.

Targum Jonathan on Genesis 1:16

And There Was Light (Genesis I-4) by Abel Pann from the Land of Israel, 1925. Magnes database record

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