Pemikiran Yahudi Kejadian 1:9: Akeidat Yitzchak, Derush Chiddushei HaLevanah, Duties & Gevurot Hashem

Our opening Midrash reflects the same theme. Although all of Israel had contributed in providing the various sections of the tabernacle and its furnishings, when it came to assembling it, the people could not manage, whereas Moses unassisted did manage. The people's contribution then consisted only in preparing the material, providing the basis for the tabernacle's ultimate form, to be erected when it would be ready for use. We find a parallel at the time of the creation of the universe. During six days of creative activity, G-d created all the individual parts and sections of the universe. On the seventh day though, the Torah says "heaven and earth had been completed," this referred only to its constituent parts, not to the whole. Subsequently, "G-d completed on that day," something which follows the statement of "and the heavens and the earth had been completed." Similarly, we find in connection with the completion of the work of the tabernacle "all the work on the tabernacle had been completed," whereas afterwards we read "Moses erected it." Most of this has been explained in chapter four. Midrash Tanchuma points out many parallel expressions employed by the Torah both during creation and during construction of the tabernacle. The common denominator is that the former is a macrocosm whereas the latter is a microcosm designed to mirror the universe. If Moses had been unaware that his face emitted rays, and the fact that he alone could erect the tabernacle is remarkable, it reflects the idea that or with the letter ayin and with the letter aleph can be used interchangeably. The Divine, inner light illuminating the soul of Moses, was visible in the form of his skin giving off a glow, sending out rays.

(7) At the time of creation, the Lord had said that the waters should collect together in one place. He had stipulated at that time that should the need arise, this state of affinity could be suspended. It was a reminder of this agreement that caused the separation of the waters of the sea at that moment. (Shemot Rabbah 21)

(9) The wind was another device designed to fool the Egyptians. The Egyptians would ascribe the drying out of the sea bed to the power of the wind rather than to the Providence of G-d activated by Moses’s hand. Once the Egyptians had proceeded past the point of no return, G-d unleashed the heat of the column of fire upon the Egyptians. Since the pillar of cloud was still in front of them, they did not know the source of this unbearable heat. This led to their recognition that it was the G-d of the Israelites who fought against them; therefore they began to flee. Since this coincided with Moses’s raising his hands for the waters to return, the latter moved toward the fleeing Egyptians so that their flight could be described as a rush towards the waters. (10) When G-d had created the waters, He had not restricted its movements. Only in Genesis 1,9, did He command the waters to gather in one place. Now this command had been temporarily revoked, in order to drown the Egyptians. Therefore the use of the expression "to its original state, i.e. to the state the waters had been in at the time of creation.