וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
Y dijo Dios: Sea la luz: y fué la luz.
Bereshit Rabbah
Rabbi Yehuda bar Simon began: “He reveals the deep and the hidden [umsatrata]” (Daniel 2:22). “He reveals the deep” – this is Gehenna, as it is stated: “He does not know that the ghosts are there; [her guests are in the depths of the netherworld]” (Proverbs 9:18). And it says: “He deepened [he’emik] and widened” (Isaiah 30:33). “And the hidden [umsatrata]” – this is the Garden of Eden, as it is stated: “For protection and refuge [ulmistor]” (Isaiah 4:6). And it says: “Conceal them [tastirem] in the hideaway of Your presence” (Psalms 31:21).
Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. 26The Midrash refers us to Pesikta Rabati parashat Kumi ori, where the idea of light representing the Messiah is expounded further. (According to some, the word בפסיקתא is a scribal error and should be deleted.)
Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate.27As to how they were created. And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).
Another matter, “He reveals the deep and the hidden [umsatrata]” – these are the actions of the wicked, as it is stated: “Those who go deep from the Lord” (Isaiah 29:15). Umsatrata – these are the actions of the wicked, as it is stated: “To conceal [listor] counsel” (Isaiah 29:15). “He knows what is in the darkness” (Daniel 2:22) – these are the actions of the wicked, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). “And the light rests with Him” (Daniel 2:22) – these are the actions of the righteous, as it is written: “But the path of the righteous is like a dawning light” (Proverbs 4:18), and it says: “Light is sown for the righteous…” (Psalms 97:11). Rabbi Abba Sarongaya said: “And the light rests with Him” – this is the messianic king, as it is stated: “Arise, shine, [for your light has come and the glory of the Lord has shone upon you]” (Isaiah 60:1), etc. in Pesikta. 26The Midrash refers us to Pesikta Rabati parashat Kumi ori, where the idea of light representing the Messiah is expounded further. (According to some, the word בפסיקתא is a scribal error and should be deleted.)
Rabbi Yehuda bar Simon said: From the beginning of the creation of the world, “He reveals the deep and the hidden” (Daniel 2:22). [The verse states:] “In the beginning God created [the heavens]” (Genesis 1:1) – but it did not elaborate.27As to how they were created. And where did it elaborate? It was elsewhere: “Who spread the heavens like a curtain” (Isaiah 40:22). [It states further:] “And the earth” (Genesis 1:1) – but it did not elaborate. And where did it elaborate? It was elsewhere: “For He says to the snow: Become the earth” (Job 37:6); “when the dust consolidated into a mass…” (Job 38:38). [It states:] “God said: Let there be light” (Genesis 1:3) – but it did not elaborate. Where did it elaborate? “Enveloping with light as if with a cloak” (Psalms 104:2).
Bereshit Rabbah
Rabbi Yitzḥak began: “The beginning of Your word is truth…” (Psalms 119:160) – Rabbi Yitzḥak said: Right from the beginning of the creation of the world [it can be seen that] “the beginning of Your word is truth” – “in the beginning, God created.” “But My Lord God is truth” (Jeremiah 10:10),28This verse shows that God is the epitome of truth, and it is fitting that He should establish this truth right at the beginning of the Torah. This truth is the unity of God, as the Midrash goes on to explain. “All Your righteous laws are eternal” (Psalms 119:160) – as each and every edict that You decree upon Your creations, they accept the judgment upon themselves and receive it faithfully, and no person can come and say that two authorities created the world:29Other versions add: Or that two authorities gave the Torah. “God [Elohim] spoke [vaydaberu]” is not written here [in plural], but rather [in singular], “God spoke [vaydaber];”30Although the word Elohim is grammatically a plural form, the Torah constantly uses singular verbs with it, proving that God is indeed one. “God [Elohim] said [vayomeru]” is not written here [in plural], but rather [in singular], “God said [vayomer]”; “In the beginning God created [bare’u]” is not written here [in plural], but rather [in singular], “God created [bara].”
Bereshit Rabbah
Rabbi Yehuda bar Simon interpreted the verses regarding the generations. “The earth was emptiness and disorder” – this is Adam the first man, who became oblivion and nothingness. “And disorder” – this is Cain, who sought to restore the world to emptiness and disorder. “And darkness” – this is the generation of Enosh,3They profaned God’s name (Genesis 4:26; Bereshit Rabba 23:7). based on the verse: “Their actions are in the dark and they say: Who sees us and who knows of us?” (Isaiah 29:15). “Upon the face of the depths” – this is the generation of the Flood, as it is stated: “On that day all the wellsprings of the great depths were breached” (Genesis 7:11). “And the spirit [ruaḥ] of God was hovering over the surface of the water” – based on the verse: “God passed a wind [ruaḥ] over the earth” (Genesis 8:1).4Ruaḥ, too is an allusion to the Flood. The Holy One blessed be He said: ‘Until when will the world conduct itself in darkness?5In the darkness of idol worship. Let some light come.’ “God said: Let there be light” (Genesis 1:3) – this is Abraham. That is what is written [regarding Abraham]: “Who roused [he’ir] righteousness from the east?” (Isaiah 41:2). Do not read it as he’ir,6Spelled with an ayin, meaning roused. but rather, he’ir.7Spelled with an alef, meaning illuminated.
“God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5).
“God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau;8The period of Esau’s waning power. “and it was morning” – the morning of Jacob.9The period of Jacob’s rising power. “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7).10This is an allusion to the ultimate redemption, when Jacob’s ascendance over Esau will be asserted. Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur.11Even in this world there is one day when there is light for Jacob and darkness for the forces of evil.
“God called the light, Day, and the darkness, He called Night. It was evening and it was morning, one day” (Genesis 1:5).
“God called the light, Day” – this is Jacob. “And the darkness, He called Night” – this is Esau. “It was evening” – this is Esau; “and it was morning” – this is Jacob. “It was evening” – the evening of Esau;8The period of Esau’s waning power. “and it was morning” – the morning of Jacob.9The period of Jacob’s rising power. “One day” – as it is stated: “There will be one day, it will be known to the Lord, that is not day and not night…” (Zechariah 14:7).10This is an allusion to the ultimate redemption, when Jacob’s ascendance over Esau will be asserted. Alternatively, “one day” – which the Holy One blessed be He provided him. Which is that? It is Yom Kippur.11Even in this world there is one day when there is light for Jacob and darkness for the forces of evil.