Daf 46a (דַּף מ״ו ע״א)

And Elohim saw the light, that it was good (וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב). What is meant by “He saw”? (מַאי רָאָה), Rabbi Ḥiyya said: as we have said (אָמַר רַבִּי חִיָּיא כְּדְקָאַמְרָן), He saw the deeds of the wicked and hid it away (חֲמָא בְּעוֹבְדַיְיהוּן דְּרַשִּׁיעַיָּא וּגְנִיז לֵיהּ). Rabbi Abba said: And Elohim saw the light, that it was good - to hide it away (רַבִּי אַבָּא אָמַר: וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב לְאַגְנָזָא לֵיהּ). And Elohim saw the light... (וַיַּרְא אֱלֹהִים אֶת הָאוֹר), some say: and He planted them, as it is written, “Let there be light” (נ״א: וּשְׁתִיל לוֹן דִּכְתִיב וַיְהִי אוֹר), what does this imply? - a light that already existed (מַאי מַשְׁמַע אוֹר שֶׁכְּבָר הָיָה אוֹר).

Rabbi Yehudah says: it does not say “there was light,” but “let there be” (רַבִּי יְהוּדָה אוֹמֵר: אוֹר לֹא נֶאֱמַר אֶלָּא וַיְהִי, לוֹמַר שֶׁכְּבָר הָיָה). And it is written (וּכְתִיב): Light is sown for the Tzaddik, and joy for the upright of heart (Tehillim 97) (אוֹר זָרוּעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה), and this is what is written (וְהַאי הוּא דִּכְתִיב): Who aroused from the east... (Yeshayahu 41) (מִי הֵעִיר מִמִּזְרָח וְגו'). And Elohim saw the light, and He separated it... (וַיַּרְא אֱלֹהִים אֶת הָאוֹר וַיַּבְדֵּל), Rabbi Yitzḥak said: as we have said - He saw the deeds of the wicked and hid it away (אָמַר רַבִּי יִצְחָק: כְּדְּאָמְרָן, דְּחֲמָא בְּעוֹבְדַיְיהוֹן דְּרַשִּׁיעַיָּא וּגְנִיז לֵיהּ). Rabbi Abba said: He saw that its radiance spread from one end of the world to the other (רַבִּי אַבָּא אָמַר: חֲמָא דְּסָלִיק נְהוֹרֵיהּ מִסְיָיפֵי עָלְמָא עַד סְיָיפֵי עָלְמָא), and that it was good - to hide it away (וְכִי טוֹב הוּא לְאַגְנָזָא לֵיהּ), so that the wicked of the world would not benefit from it (דְּלָא יֶהֱנוּן מִנֵּיהּ חַיָּיבֵי עָלְמָא).

Rabbi Shim‘on said (אָמַר רַבִּי שִׁמְעוֹן): “And Elohim saw the light, that it was good” - this means that no wrath is found in it (וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב דְּלָא יִשְׁתְּכַח בֵּיהּ רִתְחָא). For it is written here “that it was good” (כְּתִיב הָכָא כִּי טוֹב), and it is written there: “For it was good in the eyes of Hashem to bless Yisrael” (Bamidbar 24) (וּכְתִיב הָתָם כִּי טוֹב בְּעֵינֵי יְיָ לְבָרֵךְ אֶת יִשְׂרָאֵל). And the end of the verse proves it (וְסוֹפָא דִקְרָא אוֹכְחָא): “And Elohim separated between the light and between the darkness” (וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ). And because of this, no wrath is found within it (וּבְגִין כָּךְ לָא אִשְׁתְּכַח בֵּיהּ רִתְחָא), even though Kudsha Berikh Hu included them together as one (וְאַף עַל גַּב דְּשִׁיתֵּף לוֹן קוּדְשָׁא בְּרִיךְ הוּא כְּחֲדָא).

Come and see (תָּא חֲזֵי): the supernal illumination, for this light to be luminous (נְהִירוּ עִלָּאָה לְמֶהֱוֵי נָהִיר הַאי אוֹר). And from that illumination, all things find joy within it (וּמֵהַהוּא נְהִירוּ חַדוּ לְכֹלָּא בֵּיהּ). And it is the right side, to be crowned with engravings engraved within it p1-51(וְהוּא יָמִינָא לְאִתְעַטְּרָא גּוּלְפוֹי גְּלִיפִין בַּהֲדֵיהּ). And behold, it is written (וְהָא אִתְּמַר): “How great is Your goodness, which You have hidden for those who fear You; which You have performed for those who trust in You” (Tehillim 31) (כְּתִיב: מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ). “How great is Your goodness” - this is the primordial light which Kudsha Berikh Hu has concealed (מָה רַב טוּבְךָ דָּא אוֹר קַדְמָאָה דְּגָנִיז קוּדְשָׁא בְּרִיךְ הוּא), “for those who fear You” - the Tzaddikim, those who are in awe of sin, as we have said (לִירֵאֶיךָ לַצַּדִּיקִים לְאִנּוּן דַּחֲלֵי חַטָּאָה כִּדְקָאֲמָרָן).

And Elohim said, “Let there be light” (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר), and Rabbi Yoḥanan said: there were two great lights (וְאָמַר רַבִּי יוֹחָנָן שְׁנֵי אוֹרִים הַגְּדוֹלִים הָיוּ), as it is written: “And there was light” (דִּכְתִיב וַיְהִי אוֹר). And about it is said: “That it was good” (וְעָלָיו נֶאֱמַר כִּי טוֹב). And the Holy One Blessed Be He took one of them and concealed it for the Tzaddikim in the time to come (וְלָקַח הַקָּדוֹשׁ בָּרוּךְ הוּא הָאֶחָד וּגְנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבֹא), as it is written: “How great is Your goodness, which You have hidden for those who fear You; which You have wrought for those who take refuge in You, in the sight of the children of men” (Tehillim 31) (דִּכְתִיב מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם).

This teaches that the primordial light - no creature is able to gaze upon it (מְלַמֵּד שֶׁאוֹר הָרִאשׁוֹן אֵין כָּל בִּרְיָה יְכוֹלָה לְהִסְתַּכֵּל בּוֹ), as it is written: “And Elohim saw the light, that it was good” (דִּכְתִיב וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב), and it is written: “And Elohim saw all that He had made, and behold, it was very good” (דִּכְתִיב וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד). The Holy One Blessed Be He saw all that He had made, He saw that it was very good - it was radiant and luminous (רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל אֲשֶׁר עָשָׂה, רָאָה טוֹב מְאֹד, מָזְהִיר וּבָּהִיר). And He took from His good light and composed thirty-two paths of Chokhmah, and gave them to this world (וְלָקַח מֵאוֹרוֹ הַטּוֹב וְכָלַל שְׁלשִׁים וּשְׁתַּיִם נְתִיבוֹת הַחָכְמָה וּנְתָנוֹ לְעוֹלָם הַזֶּה). And this is what is written: “For I have given you a good teaching; do not forsake My Torah” (Mishlei 4) (וְהַיְינוּ דִּכְתִיב כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִּי אַל תַּעֲזוֹבוּ). You should say: the treasury of the Oral Torah (הֱוֵי אוֹמֵר אוֹצָרָה שֶׁל תּוֹרָה שֶׁבְּעַל פֶּה). And the Holy One Blessed Be He said: if they guard this measure in this world - for this measure is reckoned among the aspects of this world - and this is the Oral Torah (וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם יִשְׁמְרוּ זֹאת הַמִּדָּה בָּעוֹלָם הַזֶּה שֶׁזֹאת הַמִּדָּה נֶחְשֶׁבֶת בִּכְלַל הָעוֹלָם הַזֶּה, וְהִיא תּוֹרָה שֶׁבְּעַל פֶּה) - they shall merit to the life of the world to come, which is the good that is hidden (יִזְכּוּ לְחַיֵּי הָעוֹלָם הַבָּא שֶׁהוּא הַטּוֹב הַגָּנוּז).

And what is that? The strength of the Holy One Blessed Be He, as it is written (וּמָאי נִיהוּ עוּזוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), “And brightness shall be like the light” (Chavakuk 3) (דִּכְתִיב וְנֹגַהּ כָּאוֹר תִּהְיֶה). In the future, that brilliance which was taken from the primordial light shall become like the light (עָתִיד הַנֹּגַהּ שְׁנִלְקַח מֵהָאוֹר הָרִאשׁוֹן לִהְיוֹת כָּאוֹר) - if My children fulfill the Torah and the mitzvah which I have written to instruct them (אִם יֵקַיְימוּ בָּנַי הַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרוֹתָם). As it is written: “Hear, My son, the instruction of your father, and do not forsake the Torah of your mother” (Mishlei 1) (וּכְתִיב שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּיטֹשׁ תּוֹרַת אִמֶּךָ). And it is written: “Rays from His hand were His, and there the hiding of His power” (Chavakuk 3) (וּכְתִיב קַרְנַיִם מִיָּדוֹ לוֹ וְשָׁם חֶבְיוֹן עֻזּוֹ). And what is the hiding of His power (וּמָאי חֶבְיוֹן עֻזּוֹ)? It is that same light that He concealed and hid, as it is said (אֶלָּא אוֹתוֹ הָאוֹר שֶׁגָּנַז וְהֵחְבִּיא שֶׁנֶּאֱמַר): “Which You have hidden for those who fear You” (Tehillim 31) (צָפַנְתָּ לִירֵאֶיךָ).

And this is what remains for us (וְזֶה שֶׁנִשְׁאַר לָנוּ): “Which You have wrought for those who take refuge in You” (פָּעַלְתָּ לַחוֹסִים בָּךְ) - those who take shelter in Your shade in this world and guard Your Torah and fulfill Your commandments and sanctify Your great Name and proclaim unity both in private and in public (אוֹתָם שֶׁחוֹסִים בְּצִלְּךָ בָּעוֹלָם הַזֶּה וְשׁוֹמְרִים תּוֹרָתֶךָ וּמְקַיְּמִים מִצְוֹתֶיךָ וּמְקַדְּשִׁים שִׁמְךָ הַגָּדוֹל וּמְיַחֲדִים בַּסֵּתֶר וּבַגָּלוּי), as it is written: “In the sight of the children of men” (נֶגֶד בְּנֵי אָדָם).

Rabbi Reḥumai said, this teaches that it is a light for Yisrael and Torah is light (אָמַר רַבִּי רְחוּמָאי, מְלַמֵּד שֶׁהִיא אוֹרָה לְיִשְׂרָאֵל וְתוֹרָה אוֹרָה), as it is said: “For a mitzvah is a lamp and Torah is light” (Mishlei 6) (שְׁנֶּאֱמַר,כִּי נֵר מִצְוָה וְתוֹרָה אוֹר). And it says: “a lamp” - this is a mitzvah (וְאָמַר נֵר זוֹ מִצְוָה), and this mitzvah is the Oral Torah (וּמִצְוָה זוֹ תּוֹרָה שֶׁבְּעַל פֶּה). “Light” - this is the Written Torah (אוֹר, זוֹ תּוֹרָה שֶׁבִּכְתָב).

Rather, because the light has already been fulfilled, it calls her “light” (אֶלָּא מִתּוֹךְ שֶׁכְּבָר נִתְקַיָים הָאוֹר קָרֵי לָהּ אוֹר). To what is this matter comparable? To a person hidden at the edge of the house, though it is day and a great light is in the world, no one can see within his house unless he brings in a lamp (מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאָדָם צָנוּעַ בְּסִיפֵי הַבַּיִת אַף עַל פִּי שְׁיוֹם הוּא וְאוֹר גָּדוֹל בָּעוֹלָם, אֵין אָדָם רוֹאֶה בְּתוֹךְ בֵּיתוֹ אֶלָּא אִם כֵּן הִכְנִיס בּוֹ נֵר). That lamp is the Oral Torah (נֵר תּוֹרָה שֶׁבְּעַל פֶּה). And even though it is a lamp, it needs Torah to resolve its difficulties and to explain its secrets (אַף עַל פִּי שֶׁהִיא נֵר, צְרִיכָה לָהּ תּוֹרָה לְפָרֵק קוּשִׁיוֹתֶיהָ וּלְבָאֵר סוֹדוֹתֵּיהָ). And what is this? Yirat Hashem, this is the primordial light (וּמָאי נִיהוּ יִרְאַת יְיָ, זֶה הָאוֹר הָרִאשׁוֹן).

Rabbi Meir said: what is the meaning of what is written: “And Elohim said, let there be light - and there was light” and not “and it was so”? (דְּאָמַר ר' מֵאִיר מָהוּ דִּכְתִיב וַיֹּאמֶר אֱלהִים יְהִי אוֹר וַיְהִי אוֹר וְלָא אָמַר לֵיהּ וַיְהִי כֵן). It teaches that this light was so great that no creature could look upon it (מְלַמֵּד שֶׁהָאוֹר הַהוּא גָּדוֹל וְאֵין כָּל בִּרְיָה יְכוֹלָה לְהִסְתַּכֵּל בּוֹ). The Holy One Blessed Be He concealed it for the Tzaddikim in the time to come (גְנָזוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַצַּדִּיקִים לֶעָתִיד לָבֹא), and it is the measure of all merchandise in the world - and it is the power of a precious stone that is called soḥaret (וְהִיא מִדַּת כָּל סְחוֹרָה שֶׁבָּעוֹלָם וְהוּא כֹּחַ אֶבֶן יְקָרָה שְׁקוֹרִין סוֹחָרֶת). And Dar (וְדָר), and upon what is the measure of Dar (וְעַל מָה הִיא מִדַּת דָר), rather it teaches that the Holy One Blessed Be He took from one radiance out of two thousand (אֶלָּא מְלַמֵּד שֶׁלָּקַח הַקָּדוֹשׁ בָּרוּךְ הוּא מִזִּיוָה אַחַת מֵאֲלְפַּיִם), and from it built a precious stone, beautiful and adorned (וּבָנָה מִמֶּנָּה אֶבֶן יְקָרָה נָאָה וּמְקוּשֶׁטֶת), and included within it all the commandments (וְכָלַל בָּהּ כָּל הַמִּצְוֹת).

Avraham came and sought its power to be given to him, and they gave him this precious stone, but he did not want it (בָּא אַבְרָהָם וּבִיקֵשׁ כֹּחוֹ לָתֵת לוֹ, נָתְנוּ לוֹ אֶבֶן יְקָרָה זוֹ וְלא רָצָה אוֹתָהּ). He merited instead and took his own attribute, as it is written: “You shall give truth to Ya‘akov, kindness to Avraham” (Mikhah 7) (זָכָה וְנָטַל מִדַתּוֹ שְׁנֶּאֱמַר תִתֵּן אֱמֶת ליַעֲקֹב חֶסֶד לְאַבְרָהָם). Yitzḥak came and sought its power, and they gave it to him, and he did not want it (בָּא יִצְחָק וּבִיקֵשׁ כֹּחוֹ וְנָתְנוּ לוֹ, וְלא רָצָה בָּהּ). He merited and took his own attribute, which is the attribute of Gevurah - namely, pacha”d (זָכָה וְנָטַל מִדַּתּוֹ שֶׁהִיא מִדַּת הַגְּבוּרָה דְּהַיְינוּ הַפָּחַ״ד), as it is written: “And Ya‘akov swore by the fear of his father Yitzḥak” (Bereshit 31) (דִּכְתִיב וַיִּשָׁבַע יַעֲקֹב בְּפָחַד אָבִיו יִצְחָק).

Ya‘akov came and desired it, but it was not given to him (בָּא יַעֲקֹב וְרָצָה בָּהּ וְלֹא נְתַּנוּהוּ לוֹ). He said to him: since Avraham is above and Yitzḥak below, you shall be in the middle and include all three of them (אָמַר לֵיהּ הוֹאִיל וְאַבְרָהָם מִלְמַעְלָה וְיִצְחָק לְמַטָּה, אַתָּה תִּהְיֶה בְּאֶמְצַע וְתִכְלוֹל שְׁלָשְׁתַּם), as it is written: “You shall give truth to Ya‘akov” (תִּתֵּן אֱמֶת לְיַעֲקֹב). And what is “middle”? That is Shalom (וּמָאי אֶמְצָע, הַיְינוּ שָׁלוֹם). And behold it is written: “You shall give truth to Ya‘akov” - truth and shalom are one (וְהָא כְּתִיב תִּתֵּן אֱמֶת לְיַעֲקֹב, אֱמֶת וְשָׁלוֹם חַד הֲוִי), just as you say: “words of peace and truth” (Esther 9) (כְּמָה דְאַתְּ אָמֵר דִּבְרֵי שָׁלוֹם וֶאֱמֶת), and likewise: “for peace and truth shall be in his days” (Yeshayahu 39) (וְאֱמֶת יִהְיֶה בִּימֵי). And this is what is written: “And I shall feed you with the inheritance of Ya‘akov your father” (Yeshayahu 58) (וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ), meaning a full inheritance which contains Chesed, Pachad, Emet, and Shalom (דְּהַיְינוּ נַחֲלָה גְּמוּרָה דְּאִית לֵיהּ חֶסֶד וְפַחַד וֶאֱמֶת וְשָׁלוֹם). And therefore it says: “The stone the builders rejected became the cornerstone” (Tehillim 118) (וּלְפִיכָךְ אָמַר אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּינָה).

“The stone the builders rejected” - Avraham and Yitzḥak who built the world (אֶבֶן מָאֲסוּ אַבְרָהָם וְיִצְחָק שֶׁבָּנוּ אֶת הָעוֹלָם), now became the cornerstone (הָיְתָה עַתָּה לְרֹאשׁ פִּינָה). And why did they reject it? Behold, it is written: “Because Avraham listened to My voice and kept My charge, My commandments, My statutes, and My teachings” (Bereshit 26) (וְלָמָּה מָאֲסוּ בָּהּ וַהֲלֹא נֶאֱמַר עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרוֹתָי).

What is “My charge”? He said: the attribute of Chesed (מָאי מִשְׁמַרְתִּי, אָמַר: מִדַּת חֶסֶד). All the days that Avraham was in the world, I had no need to do My work (כָּל יְמֵי הֱיוֹת אַבְרָהָם בָּעוֹלָם, לֹא הוּצְרַכְתִּי אֲנִי לַעֲשׂוֹת מְלַאכְתִּי), for Avraham stood in My place (שֶׁהֲרֵי אַבְרָהָם עָמַד שָׁם בִּמְקוֹמִי). “And he kept My charge” - in this measure was My work (וַיִּשְׁמֹר מִשְׁמַרְתִּי - בְּמִדָּה זוֹ הָיְתָה מְלַאכְתִּי), that I vindicate the entire world, and even when they are liable, I merit them (שֶׁאֲנִי מְזַכֶּה אֶת כָּל הָעוֹלָם וַאֲפִילוּ נִתְחַיְּבוּ, אֲנִי מְזַכֶּה אוֹתָם). And I return them and bring it into their hearts to do the will of their Father (וְעוֹד מֵשִׁיבָם וּמֵבִיא בִּלְבָבָם לַעֲשׂוֹת רְצוֹן אֲבִיהֶם). All this Avraham did, as it is written: “And he planted an Eshel in Be’er Sheva” (Bereshit 21) (כָּל זֶה עָשָׂה אַבְרָהָם, וּכְתִיב וַיִּטַּע אֵשֶׁל בִּבְאֵר שָׁבַע). He arranged food and water for all passers-by and would merit them and speak to their hearts: “Whom do you serve? Serve Hashem, God of heaven and earth” (סִידֵּר לַחְמוֹ וּמֵימָיו לְכָל בָּאֵי עוֹלָם, וְהָיָה מְזַכֶּה וּמְדַבֵּר עַל לִבָּם: לְמִי אַתֶּם עוֹבְדִים עִבְדוּ אֶת יְיָ אֱלֹהֵי הַשָּׁמַיִם וְהָאָרֶץ).

And he would teach them until they came and repented (וְהָיָה דּוֹרֵשׁ לָהֶם, עַד שֶׁהָיוּ בָּאִים וְשָׁבִים). And from where do we know that even the guilty ones he would merit? As it is said: “Shall I hide from Avraham?” and Avraham indeed shall become, etc. (Bereshit 18) (וּמִנָּלָן שֶׁאַף הַחַיָּבִים הָיָה מְזַכֶּה שֶׁנֶּאֱמַר: הַמְכַסֶּה אֲנִי מֵאַבְרָהָם וְאַבְרָהָם הָיֹה יִהְיֶה וְגוֹ'). Rather, I shall grant him merit, that he may pray for mercy on their behalf and find merit (אֶלָּא: אֲזַכֶּהוּ שֶׁיְבַקֵּשׁ עֲלֵיהֶם רַחֲמִים וְיִזְכֶּה). And can it be said that the Holy One, Blessed be He, did not know that they could not be saved? Rather, He speaks of his merit (וְכִי אֶפְשָׁר לוֹמַר שֶׁלֹּא יָדַע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יָכְלוּ לְהִנָּצֵל אֶלָּא זְכוּתוֹ קָאָמַר). From here they said: One who comes to purify - they assist him (מִכָּאן אָמְרוּ: בָּא לִיטָהֵר - מְסַיְּעִין אוֹתוֹ). One who comes to become impure - they open for him (בָּא לִיטָמֵא - פּוֹתְחִין לוֹ). What does it mean “they open for him”? Those openings that are always open (מַאי פּוֹתְחִין לוֹ - אוֹתָן הַפְּתוּחִים תָּמִיד).

“My commandments, My statutes, and My Torahs” (מִצְוֹתַי חֻקּוֹתַי וְתוֹרוֹתַי). He said (אָמַר): Since I did not desire her, I shall keep her commandments (הוֹאִיל וְלֹא חָפַצְתִּי בָּהּ - אֶשְׁמוֹר מִצְוֹתֶיהָ). What are “My Torahs”? (מָאי תוֹרוֹתַי). Rather (אֶלָּא): even the Horayot [Halakhic Rulings] and Pilpulim [Sharp Dialectical Debates] that are stored above (אֲפִילּוּ הוֹרָאוֹת וּפִלְפּוּלִים שְׁמוּרִים לְמַעְלָה), he knew them, debated them, and fulfilled them (הוּא יְדָעָם וּפִלְפֵּל וְקִיֵּימָם). “And from there he shepherded the Stone of Yisrael” (וּמָאי מִשָׁם רוֹעֶה אֶבֶן יִשְׂרָאֵל) (Genesis 49:24)—this means the supernal Tzedek (הֱוֵי אוֹמֶר צֶדֶק הַעֶלְיוֹן). And what is the great hidden light? (וּמָאי הָאוֹר הַגָּדוֹל הַצָּפוּן). This is Soharet (הַיְינוּ סוֹחָרֶת). And the stone cast down from it below is called Dar (וְהָאֶבֶן שְׁדָרָה לְמַטָּה הֵימֵּנָה נִקְרֵאת דָר). And what is “from His hand unto him”? (וּמָאי הוּא מִיָדוֹ לוֹ). These are the five fingers of the right hand (הַיְינוּ חֲמֵשׁ אֶצְבָּעוֹת שֶׁל יָד יָמִין).

“And it was evening and it was morning, one day” (וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד) (Genesis 1:5). “And it was evening” (וַיְהִי עֶרֶב)—from the side of darkness (מִסִּטְרָא דְחשֶׁךְ). “And it was morning” (וַיְהִי בֹקֶר)—from the side of light (מִסִּטְרָא דְאוֹר). And because they are joined together as one (וּמִגּוֹ דְּאִנּוּן מִשְׁתַּתְּפֵי כְּחֲדָא), it says: “one day” (כְּתִיב יוֹם אֶחָד).

Rabbi Yehudah said (רַבִּי יְהוּדָה אָמַר): Why is it written on each and every day, “and it was evening and it was morning”? (מַאי טַעֲמָא בְּכָל יוֹמָא וְיוֹמָא כְּתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר). In order that it be known that there is no day without night, and no night without day, and they are not to be separated (לְמִנְדַע דְּהָא לֵית יוֹם בְּלָא לַיְלָה וְלֵית לַיְלָה בְּלָא יוֹם וְלָא אִבְעוּן לְאִתְפְּרָשָׁא).

Rabbi Yose said: That very day from which the primordial light went forth, was spread across all the days (אָמַר רַבִּי יוֹסֵי הַהוּא יוֹם דְּנָפַק אוֹר קַדְמָאָה אִתְפְּשַׁט בְּכֻלְהוּ יוֹמֵי), as it is written, “throughout all the days” (דִּכְתִיב בְּכֻלְהוּ יוֹם). Rabbi El‘azar said: It implies that all the “mornings” are from that first light (אָמַר רַבִּי אֶלְעָזָר מַשְׁמַע דִּכְתִיב בְּכֻלְהוּ בֹּקֶר, וְלָאו בֹּקֶר אֶלָא מִסִּטְרָא דְאוֹר קַדְמָאָה). Rabbi Shim‘on said: The first day goes with all of them and is in all of them, in order to show there is no division among them and that all is one (רַבִּי שִׁמְעוֹן אָמַר יוֹמָא קַדְמָאָה אָזִיל עִם כֻּלְהוּ וְכֻלְהוּ בֵּיהּ, בְּגִין לְאַחֲזָאָה דְּלָאו בְּהוּ פִּירוּדָא וְכֹלָּא חַד).

“And Elohim said: Let there be light”-meaning: let this light extend below (וַיֹּאמֶר אֱלהִים יְהִי אוֹר, יְהִי אִתְפַּשְׁטוּתָא דְהַאי אוֹר לְתַתָּא) some say: “light” (ד״א ל״ג: אוֹר). And these are the angels that were created on the first day; they have existence to be sustained at the side of the right (וְאִלֵּין אִנּוּן מַלְאָכִין דְּאִתְבְּרִיאוּ בְּיוֹמָא קַדְמָאָה אִית לוֹן קִיּוּמָא לְאִתְקַיְימָא לִסְטַר יָמִינָא). “And Elohim saw the light, that it was good”-“et,” to indicate inclusion of the dim mirror with the shining mirror, as it is written: “that it was good” (וַיַּרְא אֱלהִים אֶת הָאוֹר כִּי טוֹב. אֶת לְאִתְכְּלָלָא אִסְפַּקְלַרְיָאָה דְּלָא נָהֲרָא עִם אִסְפַּקְלַרְיָאָה דְּנָהֲרָא דְּאִתְּמָר כִּי טוֹב). Rabbi El‘azar said: “Et”-to include (אָמַר רַבִּי אֶלְעָזָר אֶת לְאִתְכְּלָלָא) and to elevate all the angels that came from the side of this light, and all of them shine just as they did originally in perfect existence (וּלְאַסְגָּאָה כֻּלְהוּ מַלְאָכִין דְּאַתְיָין מִסִּטְרָא דְּאוֹר דָּא, וְכֻלְהוֹן נָהֲרִין כְּקַדְמִיתָא בְּקִיּוּמָא שְׁלִים).

“Let there be a firmament in the midst of the waters”-Rabbi Yehudah said: in this was the separation (יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, אָמַר רַבִּי יְהוּדָה בְּהַאי אִתְפְּרָשׁוּ), the upper waters from the lower waters (מַיִּין עִלָּאִין מִמַּיִין תַּתָּאִין). “Firmament” means: the spreading forth of the waters (רָקִיעַ פְּשִׁיטוּתָא דְּמַיִּין), and it has already been stated (וְהָא אִתְּמָר). “And it shall divide between the upper waters and the lower waters” (וִיהִי מַבְדִיל בֵּין מַיִּין עִלָּאִין לְתַתָּאִין).

“And Elohim made the firmament”-with great exaltation above (וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ. בִּסְגִיאוּ עִלָּאָה). It does not say “and there was a firmament,” but rather “He made,” to indicate that He raised it up with abundant greatness (וַיְהִי רָקִיעַ לָא כְּתִיב, אֶלָּא וַיַּעַשׂ, דְּאַסְגֵּי לֵיהּ בִּרְבוּ סַגְיָא). Rabbi Yitzchak said: on the second day was Gehinom created for the guilty of the world (אָמַר רַבִּי יִצְחָק בַּשֵּׁנִי אִתְבְּרֵי גֵּיהִנֹּם לְחַיָּיבֵי עָלְמָא); on the second day, dispute was created (בַּשֵּׁנִי אִתְבְּרֵי מַחְלוֹקֶת). On the second day, the work was not completed (בַּשֵּׁנִי לָא אִשְׁתְּלִים בֵּיהּ עֲבִידְתָּא), and therefore it does not say “that it was good” (וּבְּגִין כָּךְ לָא כְּתִיב בֵּיהּ כִּי טוֹב), until the third day came, and the work was completed (עַד דְּאֲתָא יוֹם תְּלִיתָאָה וְאִשְׁתְּלִים בֵּיהּ עֲבִידְתָּא); therefore “it was good” is written twice-once for the completion of the work of the second day, and once for itself (בְּגִין כָּךְ כִּי טוֹב תְּרֵי זִמְנֵי, חַד עַל אַשְׁלָמוּת עֲבִידְתָּא דְּיוֹם שֵׁנִי, וְחַד לְגַרְמֵיהּ). On the third day, the second day was rectified and dispute was separated within it (בְּיוֹם תְּלִיתָאֵי אִתְתַּקַּן יוֹם שֵׁנִי וְאִתְפְּרַשׁ בֵּיהּ מַחְלוֹקֶת), and in it compassion was completed upon the guilty of Gehinom (וּבֵיהּ אִשְׁתְּלִימוּ רַחֲמֵי עַל חַיָּיבֵי גֵּיהִנֹּם). On the third day, the flames of Gehinom are extinguished (בְּיוֹמָא תְּלִיתָאָה מִשְׁתַּכְּכִין שְׁבִיבִין דְּגֵיהִנֹּם); therefore the second day is included in it and completed within it (בְּגִינֵי כָּךְ אִתְכְּלִיל בֵּיהּ יוֹם שֵׁנִי וְאִשְׁתְּלִים בֵּיהּ).

Rabbi Hiyya was sitting before Rabbi Shim‘on and said to him: This light was on the first day, and darkness was on the second day, and the separation of waters and dispute were within it-why then was it not completed on the first day, since right was included with left? (רַבִּי חִיָּיא הֲוָה יָתִיב קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן, אָמַר לֵיהּ הַאי אוֹר בְּיוֹם רִאשׁוֹן וְחשֶׁךְ בְּיוֹם שֵׁנִי וְאִתְפְּרָשׁוּ מַיָא וּמַחְלוֹקֶת הֲוָה בֵּיהּ, אַמַּאי לָא אִשְׁתְּלִים בְּיוֹם רִאשׁוֹן דְּהַאי יָמִינָא כָּלִיל לִשְׂמָאלָא). He said to him: It was because of this that dispute arose, and the third was needed to enter between them to reconcile and elevate peace within them (אָמַר לֵיהּ עַל דָּא הֲוָה מַחְלוֹקֶת, וּתְלִיתָאָה בָּעֵי לְמֵיעַל בֵּינַיְיהוּ לְאַכְרָעָא וּלְאַסְגָּאָה בְּהוּ שְׁלָם).

“Let the earth sprout grass”-this is the union of the upper waters with the lower, to produce fruit (תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא, אִתְחַבְּרוּתָא דְּמַיִּין עִלָּאִין בְּתַתָּאִין לְמֶעְבַּד פֵּירִין). The upper waters (מַיִין עִלָּאִין), some say: to be fruitful and multiply (ד״א: פְּרִין וְרַבִּין), produced seeds, and the lower called to the upper like a female toward a male (וְעַבְדֵי אִיבִּין, וְתַתָּאֵי קָרָאן לוֹן לְעִלָּאִין כְּנוּקְבָא לְגַבֵּי דְכוּרָא), for the upper waters are masculine, and the lower are feminine (בְּגִין דְּמַיִין עִלָּאִין דְּכוּרִין וְתַתָּאֵי נוּקְבִין). And Rabbi Shim‘on said: all this exists above and exists below (רַבִּי שִׁמְעוֹן אָמַר כָּל דָּא הוּא לְעֵילָא וְהוּא לְתַתָּא). Rabbi Yose said: if so, Elohim who is speaking (אָמַר רַבִּי יוֹסֵי אִי הָכִי אֱלֹהִים דְּקָא אֲמָרָן) some say: “said” (ד״א: אָמַר)-who is Elohim? (מַאן אֱלֹהִים), some say: rather, Elohim plain (ד״א: אֶלָּא אֱלֹהִים סְתָם). Rather, below it is [only] outcomes (אֶלָּא לְתַתָּא אִיהוּ תּוֹלְדוֹת), as it is written: These are the generations of the heavens and the earth when they were created (כְּמָה דְאַתְּ אָמֵר אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם), and we say: “with Heh” He created them (וְאַמְרִינָן בְּה׳ בְּרָאָם). And that-some say: the one above (וְהַהוּא ס״א: דְּלְעֵילָא)-is the source of all; she is the worker (אֲבָהָן דְּכֹלָּא הוּא אִיהִי עֲבִידְתָּא). And therefore, the earth makes offspring, for she is impregnated like a female by the male (וְעַל דָּא אַרְעָא עַבְדַת תּוֹלְדוֹת, דְּהָא הִיא מִתְעַבְּרָא כְּנוּקְבָא מִן דְּכוּרָא).

Rabbi El‘azar said: all the powers were in the earth, but she did not emit her power-her offspring-until the sixth day (רַבִּי אֶלְעָזָר אָמַר כָּל חֵילִין הֲווּ בְּאַרְעָא וְלָא אַפִּיקַת חֵילָהָא וְאִנּוּן תּוֹלְדוֹתֶיהָ עַד יוֹם הַשִּׁשִּׁי), as it is written: Let the earth bring forth living soul (דִּכְתִיב תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה). And if you say: but it is written the earth brought forth grass (וְאִי תֵימָא וְהָא כְּתִיב וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא)-rather, she brought forth the readiness of her power to be properly established (אֶלָּא אֲפִיקַת תִּקּוּן חֵילָהָא לְאִתְיַישְׁבָא כְּדְקָא יָאוּת), and all was concealed within her until it was needed (וְכֹלָּא הֲוָה גָּנִיז בֵּהּ עַד דְּאִצְטְרִיךְ). For at first it is written: waste and void-as its Targum translates (דְּהָא בְּקַדְמִיתָא כְּתִיב צַדְיָיא וְרֵיקַנְיָא כְּתַרְגּוּמוֹ)-and afterwards she was rectified and settled, and received seed, grass, herbs, and trees as was fitting (וּלְבָתַר אִתְתַּקַּנַת וְאִתְיַישְׁבַת וְקַבִּילַת זַרְעָא וּדְשָׁאִין וְעִשְׂבִין וְאִילָנִין כְּדְקָא יָאוּת), and afterwards she emitted them (וְאַפִּיקַת לוֹן לְבָתָר). And likewise the luminaries did not shine their light until it was necessary (וּמְאוֹרוֹת הָכִי נָמֵי לָא שִׁמְשׁוּ נְהוֹרָא דִּלְהוֹן עַד דְּאִצְטְרִיךְ).

“Let there be luminaries in the firmament of the heavens”-some say: “luminaries” is written deficient (יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמָיִם ד״א: מָאֺרֹת כְּתִיב חָסֵר)-to include the evil serpent who cast contamination and caused separation, so that the sun does not serve through the moon (לְאַכְלָלָא חִוְיָא בִישָׁא דְּאַטִּיל זוּהֲמָא וְעֲבַד פִּירוּדָא דְּלָא מְשַׁמֵּשׁ שִׁמְשָׁא בְּסִיהֲרָא). Luminaries corresponds to curses (מְאֹרֹת לְוָוטִין), and therefore it caused the earth to be cursed, as it is written: Cursed is the ground (וְעַל דָּא גָּרִים דְּאִתְלַטְיָיא אַרְעָא דִּכְתִיב אֲרוּרָה הָאֲדָמָה). Therefore, it is written luminaries [defective], as one-“Let there be luminaries,” meaning the moon (וּבְגִין כָּךְ מְאֹרֹת כְּתִיב, חַד, יְהִי מְאֹרֹת דָּא סִיהֲרָא). The firmament of the heavens-this is the sun (רְקִיעַ הַשָּׁמָיִם דָּא שִׁמְשָׁא), and the two are in one unity to join as a Zivug to illuminate the worlds above and below (וְתַרְוַויְיהוּ בִּכְלָלָא חָדָא לְאִזְדַּוְוגָא לְאַנְהָרָא עָלְמִין לְעֵילָא וְתַתָּא). The implication of what is written is “upon the earth”, and not “in the earth”, to imply above and below (מַשְׁמַע דִּכְתִיב עַל הָאָרֶץ וְלָא כְּתִיב בָּאָרֶץ דְּמַשְׁמַע לְעֵילָא וְתַתָּא). The accounting of all is with the moon (חוּשְׁבַּן דְּכֹלָּא בְּסִיהֲרָא הוּא).

Rabbi Shim‘on said: calculations of gematriot, seasons, and intercalations-all of it is by the moon (רַבִּי שִׁמְעוֹן אָמַר גִּימַטְרִיָּאוֹת וְחֶשְׁבּוֹן תְּקוּפוֹת וְעִבּוּרִין כֹּלָּא הוּא בְּסִיהֲרָא), for above it is not so (דְּהָא לְעֵילָא לָאו אִיהוּ). Rabbi El‘azar said to him: and is it not? But how many reckonings and measures do the friends perform? (אָמַר לֵיהּ רַבִּי אֶלְעָזָר וְלָא וְהָא כַּמָּה חוּשְׁבְּנִין וְשִׁיעוּרִין קָעָבְדֵי חַבְרַיָיא). He said to him: not so-but the calculation stands with the moon, and from there a person enters to know above (אָמַר לֵיהּ לָאו הָכִי, אֶלָּא חוּשְׁבָּנָא קָיְימָא בְּסִיהֲרָא וּמִתַּמָּן יֵעוּל בַּר נָשׁ לְמִנְדַע לְעֵילָא). He said to him: but is it not written and they shall be for signs and for seasons? (אָמַר לֵיהּ וְהָא כְּתִיב וְהָיוּ לְאוֹתוֹת וּלְמוֹעֲדִים). He said to him: for signs is written defective (אָמַר לֵיהּ לְאֹתֹת כְּתִיב חָסֵר). He said to him: but it is written and they shall be (אָמַר לֵיהּ הָא כְּתִיב וְהָיוּ). He said to him: they all exist, that they shall be in it-as a vessel that becomes filled with all (אָמַר לֵיהּ הַוְיָין כֻּלְהוֹן דִּיהָווֹן בֵּיהּ, כְּאִסְפּוּקָא דָּא דְּאִתְמַלְיָיא מִכֹּלָּא), but the calculation of all is in the moon (אֲבָל חוּשְׁבְּנָא דְּכֹלָּא בְּסִיהֲרָא הוּא).

Come and see: there is a single point, and from there is permission to count (תָּא חֲזֵי, נְקוּדָה חַד אִית וּמִתַּמָּן שֵׁירוּתָא לְמִמְנֵי), for that which is beyond that point is not known and is not given to be counted (דְּהָא מַה דִּלְגוֹ דְּהַהִיא נְקוּדָה לָא אִתְיְדַע וְלָא אִתְיְיהַב לְמִמְנֵי). And there is a point above, hidden, that is never revealed and not known-and from there is permission to measure all that is hidden and deep (וְאִית נְקוּדָה לְעֵילָא סָתִים דְּלָא אִתְגַּלְיָא כְּלַל וְלָא אִתְיְדַע וּמִתַּמָּן שֵׁרוּתָא לְמִמְנִי כָּל סָתִים וְעוּמְקָא). Likewise, there is a point below that is revealed, and from there is permission for all calculation and for all number (הָכִי נָמֵי אִית נְקוּדָה לְתַתָּא דְּאִתְגַּלְיָא, וּמִתַּמָּן הוּא שֵׁירוּתָא לְכָל חוּשְׁבְּנָא וּלְכָל מִנְיָן). And therefore, here is the place for all seasons, gematriot, intercalations, times, festivals, and Sabbaths (וְעַל דָּא הָכָא הוּא אֲתַר לְכָל תְּקוּפוֹת וְגִימַטְרִיָּאוֹת וְעִבּוּרִין וְזִמְנִין וְחַגֵּי וְשַׁבַּתֵּי). And Yisrael, who cleave to Kudsha Berikh Hu, perform calculations by the moon-and they who cleave to Him ascend through it to the Above (וְיִשְׂרָאֵל דְּדָבְקֵי בְּקוּדְשָׁא בְּרִיךְ הוּא עָבְדֵי חוּשְׁבַּן לְסִיהֲרָא וְאִנּוּן דָּבְקִין בֵּיהּ וְסָלְקִין לֵיהּ לְעֵילָא), as it is written: And you who cleave to Hashem your God… (דִּכְתִיב, וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹקֵיכֶם וְגו׳).

Let the waters swarm with swarms of living souls-Rabbi El‘azar said: this has already been established-that they are waters that move and give birth, like the upper ones (יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה, אָמַר רַבִּי אֶלְעָזָר הָא אוּקְמוּהָ דְּאִנּוּן מַיִין רְחִישׁוּ וְאוֹלִידוּ כְּגַוְונָא דִּלְעֵילָא), and this has been stated (וְהָא אִתְּמָר). And fowl shall fly upon the earth-it should have said “shall fly” (וְעוֹף יְעוֹפֵף עַל הָאָרֶץ - יָעוּף מִבָּעֵי לֵיהּ), why does it say shall be flying (מַהוּ יְעוֹפֵף)?

Rabbi Shim‘on said: This is a mystery (אָמַר רַבִּי שִׁמְעוֹן רָזָא הוּא). And “fowl” refers to Micha’el (וְעוֹף דָּא מִיכָאֵ״ל), as it is written (in Yeshayah 6) “And one of the Seraphim flew to me” (דִּכְתִיב וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים). “Ye’ofef” — “He shall fly” (יְעוֹפֵף), for it should have said “Ya’uf” (ד״א ל״ג יָעוּף מִבָּעֵי לֵיהּ אֶלָּא), rather this is Gavriel (דָּא גַּבְרִיאֵ״ל), as it is written (Daniel 9) “and the man Gavri’el whom I had seen in the vision at the beginning, being caused to fly swiftly” (דִּכְתִיב, וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶּחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף). (Some say: this is ye‘ofef (ד״א ל״ג וְדָא הוּא יְעוֹפֵף)). Upon the earth (עַל הָאָרֶץ), some say: this is Eliyahu who is found constantly upon the earth and is not found from the side of Abba and Imma, rather he is (נ״א דָּא אֵלִיָּהוּ דְאִשְׁתְּכַח תָּדִיר בְּאַרְעָא וְלָא מִסִּטְרָא דְאַבָּא וְאִמָּא אִשְׁתְּכַח דְּאִיהוּ), some say: and he flies through the world (ס״א וְאִיהוּ טָאס עָלְמָא), in four flights, as it is written, “And the spirit of Hashem shall carry you whither I know not” (בְּד׳ טָאסִין דִּכְתִיב וְרוּחַ ה׳ יִשָּׂאֲךָ עַל אֲשֶׁר לֹא אֵדָע) (I Kings 18). “And the spirit of Hashem” - that is one (וְרוּחַ יי חַד), “will carry you” - two (יִשָּׂאֲךָ תְּרֵין), “upon that” - three (עַל אֲשֶׁר תְּלַת), “I do not know” - four (לֹא אֵדָע אַרְבַּע). “Upon the face” - this is the Angel of Death (עַל פְּנֵי - דָּא מַלְאָךְ הַמָּוֶת), who darkens the world (דְּהוּא אֲחַשֵּׁיךְ פְּנֵי עָלְמָא), as it is written: “and darkness was upon the face of the deep” (וּכְתִיב בֵּיהּ: וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם). “Firmament of the heavens” - this is as we have said above (רְקִיעַ הַשָּׁמַיִם - כִּדְאָמַרָן). He ascends and accuses, and so on (עוֹלֶה וּמַסְטִין וְכוּ').

Rabbi Abba said: But the Angel of Death was created on the second day (אָמַר רַבִּי אַבָּא: וְהָא מַלְאַךְ הַמָּוֶת בַּשֵּׁנִי אִתְבְּרֵי). Rather, “upon the earth” refers to Refa’el (אֶלָּא עַל הָאָרֶץ דָּא רְפָאֵ״ל), who is appointed to heal the earth (דְּאִיהוּ מְמַנָּא לְאַסְוָותָא דְּאַרְעָא), and through him the earth is healed (דִּבְגִינֵיהּ אִתְרַפִּיאַת אַרְעָא), and a human being survives upon it (וְקַיָּים בַּר נָשׁ עֲלָהּ), and he brings healing to all its forces (וְרָפֵי לְכָל חֵילֵיהּ). “Upon the face of the firmament of the heavens” - this is Uri’el (עַל פְּנֵי רְקִיעַ הַשָּׁמַיִם דָּא אוֹרִיאֵ״ל), and all of it is in the verse (וְכֹלָּא הוּא בַּקְּרָא).