Tafsiran yang Mengutip untuk Kejadian 1:3

Let us⁷²Rabbi Foa begins this passage with the expression, rayui ladaat, literally,”It is fitting to know” - I have taken liberties in translating it to make it fit the context. understand why the sages refer to God as Makom. If (the purpose of this expression is) to separate God from the finite, then calling God “Place of the world” still leaves us in doubt.⁷³Makom suggests God has spatial limitations. When we call God Makom, it implies that there is a place that is not God’s place. However, if we are speaking of the supernal light that is found at the beginning of existence, the first cause, we would not know what to call it, since it fills up everything. Before God created this world, the light that filled everything was so luminous that it was impossible to imagine the world (outside of it). God contracted Himself, so to speak,⁷⁴Kivaychol, כִּבְיָכוֹל is the word used when speaking in metaphorical terms about divinity. So to speak - Don’t take these words literally. in the way that He contracted Himself within the ark, leaving a place free outside of God’s essence. But since the light was still too great, God contracted a second time as Scripture states, “Let there be light…and there was light” (Gen. 1:3) “Let there be light” allowing the emanation of the Sephirot⁷⁵Sefirot meaning emanations, are the 10 attributes/emanations in Kabbalah, through which Ein Sof (The Infinite) reveals itself and continuously creates both the physical realm and the chain of higher metaphysical realms (Seder hishtalshelus). (Wikipedia) Sefirot - Wikipedia (liha’atzeel bo atzilut) for this would be like darkness, like bats who become blind in the light of the sun. “And there was light,” this is not the light referred to in the expression, “Let there be light.”
Makom refers to the second light of contraction. The first sparks of light of contraction led to emanation, creation and fashioning. In the second contraction, God created all that Moses our teacher knew as well as much more. The second contraction was a second removal of light from “the place of the first Makom, before the contraction. This is referred to in Scripture, ““See, there is a place near Me.” (Exodus 33:21) Since the light of God’s Presence is similar to it at first, and nothing in all of creation can speak of its praise, therefore, all the names, praises and blessings are referred to as the “Place.” And it is to this Makom, “Place,” that we are referring when we say Baruch HaMakom, “Praised is the Place.”
All the words of the sages are true and certain; they are meant to be understood literally, and not as metaphors or analogies. This is true in all places and one who understands them can find answers. The Exodus was a renewal of the world both in general and in particular, as both ancient and contemporary sages state, each according to the Pardes.⁷⁶Pardes (פרד"ס) is a Kabbalistic theory of Biblical exegesis first advanced by Moses de León. The term, sometimes also rendered PaRDeS, is an acronym formed from the initials of the following four approaches: Peshat (פְּשָׁט‎) – "surface" ("straight") or the literal (direct) meaning. Remez (רֶמֶז‎) – "hints" or the deep allegorical meaning beyond just the literal sense. Derash (דְּרַשׁ‎) – from Hebrew darash: "inquire" ("seek") – the midrashic meaning, as given through similar occurrences. Sod (סוֹד‎) – "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation. Each type of Pardes interpretation examines the extended meaning of a text. As a general rule, the extended meaning never contradicts the base meaning. Pardes (exegesis) - Wikipedia Therefore the Maggid uses the language in the Haggadah to give thanks and praise God as much as possible based on the kindness that God did for us and our ancestors. We bless God for giving the Torah to the people of Israel through which we are able to know the wondrous miracles God performed for our ancestors in Egypt, like the fifty plagues with which he smote the Egyptians, as we shall explain with God’s help.

This book is commonly referred to by the authors of the Midrash as Sefer Shemos, (The Book of Names), as it is [for example] stated in the third parashah of Bereishis Rabbah, “‘And there was light,’¹Gen. 1:3. corresponds to Sefer Shemos, etc.,” and similarly in many other locations.²The Netziv appears to be referring to the numerous Torah commentaries who refer to the Bok of Exodus as Sefer Shemos. And Nachmanides, at the end of his commentary [to Sefer Shemos], calls it the Sefer HaGeulah (The Book of Redemption).³Nachmanides concludes his commentary to Exodus with a paean expressing praise to the Eternal for enabling him to complete his commentary to the “Book of Redemption” and to “He who saved him from the hand of him that hated him, and redeemed him from the hand of his enemy.”

King Solomon compared the soul of a righteous person to אור, “a great light,” seeing that the soul provides spiritual light. It is derived directly from the celestial throne of glory. This light is not a derivative, but originates with G’d’s essence. By contrast, Solomon compared the soul of the wicked to a lamp, suggesting that it is merely a derivative, has no staying power of its own. It depends on oil and wick to keep it going. It is not a “self-starter.” As soon as either the oil supply fails or the wick develops some problem, the lamp is extinguished, i.e. the person dies. In other words, the body serves as the oil and wick of the soul of the wicked and it cannot survive the failure of his body. The reason is that the soul of the wicked does not derive his joy except from matters innately related to his body Although, technically speaking, a soul does not die, the punishment such a soul experiences may be far worse than death (compare author on Leviticus 18,29).
Seeing the wicked person did not pursue the path of light but the path of darkness, the attribute of darkness will be applied to him. This is a kind of destruction of the soul, an ongoing process involving unending painful afflictions.
Solomon stated this explicitly when he said in Proverbs 11,7: “when a wicked man dies his hopes perish.” Note that he did not say במות רשע, “when the wicked dies,” but במות אדם רשע, “when a wicked man dies.” The word אדם is meant to alert us that anyone who patterns his life after the attractions provided by what is earthly, אדמה, is considered a wicked individual. This is why, at the time of his death, he loses all the things he put his hopes in. After all, his hopes had focused only on matters of the body. He had not displayed any interest in matters spiritual, matters which should have been the prime concern of his soul. The word ידעך “will be extinguished,” is most appropriate to describe the demise of such a soul as it implies the cessation of light and constitutes the punishment of the sinful soul.
We may consider that the word דעיכה does not describe a total extinction of light but rather that the soul in question no longer experiences the amount of light which would be appropriate for it. We find the word used in Job 18,5 where Bildod speaks of the light of the wicked failing, (ידעך), “in that the flame of his fire does not shine.” In other words the meaning of that word is not exactly the same as כבוי, which would be a total extinction of the light. Isaiah 43,17 supports our point. The prophet says: ישכבו בל יקומו דעכו, כפשתה כבו, “they lay down to rise no more as they were extinguished; quenched like a wick.” It appears that the prophet speaks of two successive stages of light going out, the last stage כבו being the absolute extinction of any light.
However, in lauding the virtues of the righteous, Solomon mentions the word ישמח, “rejoice.” The righteous rejoices with the reward he receives for his righteousness. The expression שמחה is invariably applied to spiritual enjoyment due to the soul having attained new dimensions of Holy Spirit. Examples of such in Scripture are found in Psalms 104,31, ישמח ה' במעשיו, ”may the Lord rejoice in His works.” Another such example is found in Psalms 104,34 אנכי אשמח בו, “I will rejoice in Him (the Lord).” Seeing that the righteous serve the Lord joyfully while they are on earth they will enjoy an added degree of joy in the hereafter.
There is yet another reason why Solomon compared the soul of the righteous to light; the reason is that the souls were created on the first of the six days of creation simultaneously with the original light. (Compare author’s commentary on Genesis 1,4). There is a specific verse speaking about the souls in Chronicles I 4,23: ”These were the potters who dwelled at Netaim and Gederah; they dwelled in the king’s service.” (According to Bereshit Rabbah 8,6 the reference is to the souls of the righteous in the proximity of the King of Kings, the Lord). These souls were meant to benefit from this light which was created on the first day. In that particular passage in Genesis the Torah spoke of five different categories of light; we also find the נפש, “soul” appearing under five different names they are: רוח, נשמה, נפש, חיה, יחידה. Concerning this relationship between light and soul, David said in Psalms 119,130: פתח דבריך יאיר מבין פתיים, “the words You inscribe give light and understanding to the simple;” our sages in Bereshit Rabbah 3,1 comment on this verse that the opening words of the verse i.e. פתח דברים mean that as soon as G’d opened His mouth light came forth. The message is that as soon as “G‘d opens His mouth,” illumination, wisdom emerges. When the Torah writes; “G’d said let there be light, and there was light,” the meaning is that that this light came forth from the original darkness. It was quite unlike light produced by man. When man produces light he lights one candle from another, i.e. he adds light from an existing source of light. This matter is clear from the Torah’s description that there was only darkness over the entire expanse of the “deep” (Genesis 1,2). Job 12,22 confirms this state of affairs; “He draws mysteries out of the darkness and brings obscurities to light.” Another verse along the same lines is found in Daniel 2,22: הוא גלא עמיקתא ומסתרתא ידע מה בחשוכא ונהירא עמה שרא, “He reveals deep and hidden things, knows what is in the darkness, and light dwells within Him.” The word עמיקתא, “hidden things,” are understood by our sages as a reference to the מעשה מרכבה, “the mystical dimensions of what goes on in the celestial regions.” The word וסתרתא, on the other hand, refers to the mysteries of the process of creation. Seeing that G’d produced light out of darkness, it is quite clear that He does not need man-made light (such as supplied by the Menorah in the Tabernacle). In Psalms 139,12 David spelled this out when he said: ”darkness is not dark for You; night is as light as day; darkness and light are the same.” [the author quotes more such verses which I omitted. Ed.] Although we have seen that G’d is certainly not in any need of light supplied by man He legislated that the Tabernacle, His residence, be lit up internally by means of the lampstand, מנורה.