Tafsiran yang Mengutip untuk Kejadian 1:4

However, according to what is concluded in the Midrash, Korach — who made a bald spot [korcha] in the world, etc., it appears that the author of this Midrash intends to say that Korach disputed the existence of the Holy One, Blessed be He, as it is written, who had assembled against the Lord when they opposed the Lord (Numbers 26:9). But where do we find that Korach assembled against the Lord? Even though our Sages of blessed memory said (Sanhedrin 110a) that one who disputes his teacher is like one who disputes the Divine Presence, nevertheless, this itself is difficult — why should it be considered like disputing the Divine Presence?
Rather, it is because Korach claimed that the world is eternal, co-eternal with the Holy One, Blessed be He, and that it exists necessarily. He needed this heretical belief to strengthen his argument, as he claimed and said, For all the congregation are holy, and the Lord is among them; why then do you exalt yourselves above the assembly of the Lord? His intention was to say that no created being has superiority or authority over another, just as there is no primacy [God forbid] of the Blessed One over His creations. This is why he said, and the Lord is among them. It would have been appropriate to say that the Lord is at their head, not among them in the middle, but this indicated and acknowledged, as it were, that He has no primacy. How much more so, a fortiori, why do you exalt yourselves?
Moses replied to him, In the morning — the Holy One, Blessed be He, set boundaries in His world — “Can you transform morning into evening? So too, you cannot nullify this,” as it says, And there was evening and there was morning… and He divided (Genesis 1:4-5). And it is written, I have set you apart from the peoples to be Mine (Leviticus 20:26). And just as He distinguished Israel from the nations, so did He distinguish Aaron, etc. [Rashi, quoting the Midrash].

And you should not think that given that the soul is within man, or through involvement in Torah, with this he is still from the machinations of the impulse that brings him to sin and he [can] turn and walk [away from it]; because were it so, there would be no [room for] reward and punishment here. To this, it says that darkness is still in the world, but through [the light], man is helped to wage war with it, and to separate it from him, that it not fell him through its plots; and he will recognize that the aspect of doing evil is evil; and this is what it says, "and God separated between the light," which is the soul "and between the darkness," which is the evil impulse; and [about] this, the verse states (Ecclesiastes 10:2), "The heart of a wise man is to his right," which is the place of light, the place of the soul, "and the heart of a fool is to his left," which is the place of the evil impulse; "And He called light, day, and darkness, He called night;" and for this David prayed (Psalms 91:5), that He should save him from the fear of the 'nights.'

“And she saw that he was good.” The entire house was filled with light, as it is said: And God saw the light, that it was good (Genesis 1:4). For this reason, she hid him, because she feared that the Egyptians might see that light, and through the light they would also see the child. Therefore she hid him more than all the other children. Additionally, she feared they might notice the extraordinary light, for he was the redeemer who would bring them from darkness to light and from servitude to redemption. Perhaps she thought that this is why the light was created with him — to teach her to hide him, just as the original light was hidden away for the righteous in the world to come.

והקריב AND HE WILL BRING them אליו UNTO HIM. The Targum proves that this is so (i.e. that Scripture alludes to two different matters), for it renders the first phrase by “He will bring near to Him”, and the second by “He will bring near to His service”. — A Midrashic explanation of the word בקר (instead of the more usual מחר) is the following: Moses said to him (Korah): “The Holy One, blessed be He, has assigned bounds in His world; can you, perhaps, change the morning into evening? Just as little, will you be able to make this (Aaron’s appointment as High Priest) of none effect, — as indeed it states, (Genesis 1:5) “and it was evening and it was morning… (Genesis 1:4) “and God separated (ויבדל) [light from darkness]”; and in the same sense (that the separation should be of a permanent character) it states, (I Chronicles 23:13) “and Aaron was separated (ויבדל) that he should be sanctified [as most holy … to minister unto him]” (Midrash Tanchuma, Korach 5).