Halakhah do Rodzaju 1:4

Now that I have explained to you the topic of Kiddush, I will explain the topic of Havdalah, so that nothing will be missing from your table whether it is an ordinary day or Shabbat, for indeed Havdalah is a way of honoring Shabbat, to remember the day of Shabbat both when it comes and goes, as our rabbis z”l taught in a midrash, “’Remember the Sabbath day’²⁷⁹Ex 20:8. – remember it both at its entrance and its departure.”²⁸⁰Maimonides, Sefer Ha-Mitzvot, M”A 155, and in Hilkhot Shabbat 29a. And know that Havdalah with its four blessings is hinted at in the first parshah of Genesis: the first blessing – borei pri ha-gafen – “who creates the fruit of the vine” – is hinted at in the first verse in the word ha-aretz – “the land”²⁸¹Gen 1:1. – which is the garden and the vine in the garden, and this is the wine preserved in its grapes from the six days of creation.²⁸²B. Berakhot 34b. The wine that will be served at the messianic banquet at the end of time comes has been preserved in the grapes of the first vine God created in the six days of creation.The second blessing: “atzei besamim”– “spices from a tree”²⁸³Technically, one needs to specify in the blessing the type of spice: atzei besamim – “spices from a tree,” such as cinnamon or nutmeg; esvei besamim, “spices from grasses,” such as mint or tarragon. However, taking into account that not everybody knows how to tell the difference between types of spices, the more inclusive formulation minei besamim– “different kinds of spices” was instituted, to avoid having people say the wrong blessing (Chavel). is hinted in the expression, “a wind [ru’ah] from God sweeping over the water,”²⁸⁴Gen 1:1. because smell – re’ah – is sensed by means of the wind – ru’ah. The third blessing: bore’ me’orei ha-esh – “who creates the lights of fire,” is what is written in “Yehi ‘or” – “Let there be light!”²⁸⁵Gen 1:3: “’Or” and “me’orei” are from the same Hebrew root that means “light.” The fourth blessing – Ha-mavdil – “Who separates” is what is written in “and God separated [va-yavdel] the light.”²⁸⁶Gen 1:4. And just as we found the act of separation – Havdalah – in the Holy One Blessed be He at the beginning of His rule with the creation of the world and its renewal, so we found in Him the sanctification – kiddush²⁸⁷Its root, kadosh, in its adjectival and verbal forms means literally to “be set apart” or “to set apart.” – of the day of Shabbat on which work is forbidden, which is written: “God blessed the seventh day and declared it holy [va-yikadesh ‘oto].”²⁸⁸Gen 2:3. What follows is more or less a quotation from Genesis Rabbah Parshah 11, with some omissions. He “blessed” it providing an extra portion of the manna for it and “declared it holy” by prohibiting the gathering of manna on it.

One should not engage in conversation after the cup of blessing, and one should not say the blessing over a “cup of tribulations.” What is a “cup of tribulations”? A second cup. The reason for this is that pairs are bad luck. As they taught in a baraita, “Whoever drinks double – that is, a pair of cups – should not say the blessing, because of the verse “Be proper to meet your God, O Israel.”³²³Am 4:12: “Prepare to meet your God, O Israel!” (JSB), but this midrashic use of the verse picks up on the connotation of nakhon – being proper or correct – from the root of the imperative verb hikon “prepare.” And the reason for prohibiting pairs is because of witchcraft and beings composed of two who rule over anyone who eats and drinking something in pairs. And another reason to distance oneself from “twos” is that that are separated from the power of One, for pairs come from the power of “twos.” So in order to fix one’s heart on unity and distance oneself from dualistic faith, like what is alluded to in Scripture, “Do not mix with shonim,”³²⁴Pr 24:21: “Do not mix with dissenters” (JSB). However, R. Bahya is clearly playing on the connection between “shonim” – literally, “those who differ” and shnayim – “two. In other words, he reads the verse as, “Do not mix with dualists.” The Talmudic prohibitions on pairs probably had something to do with their Babylonian cultural context, i.e., the dualistic Zoroastrianism of the Sassanid Persian empire. those who believe in twos or more. Therefore they prohibited pairs even for things eaten and drunk, for it is appropriate for natural matters to be a sign and symbol of appropriate practices and beliefs,³²⁵Literally, “appropriate matters.” But some mss. of R. Bahya’s text read “intellectual and spiritual matters,” making his point clearer. in that you already knew that true beliefs thus require actions. And you see that in the story of Creation, it was not said, “that it was good” on the second day.³²⁶That expression ki tov, which appears after the descriptions of what was created on the other five days in Genesis 1, is conspicuously absent at the end of the account of day two. For we follow what they said in Genesis Rabbah, that on it dissent and Gehennah were created, and without a doubt, with things like these created on it, it is a dangerous day, on which it is prohibited to begin any work, as our rabbis z”l said, “One does not begin things on the second day, because whoever adds something to one, there’s no good in him [or it], and thus it was called yom sheni – “day two,” which is from the expression shinui – “change.” For in One there is no change, which is what is written: “For I am the Lord, I have not changed.”³²⁷Mal 3:6. But the second day was the beginning of change, and from then on, change in what was created is desirable, and on the rest of the days after it we have found basis for an accusation against all of them, e.g., on the third day God said, “Let the earth bring forth fruit trees,” but it actually brought forth only “trees bearing fruit.”³²⁸Gen 1:11,12. R. Bahya picks up on the slightly different phrasing: “fruit tree bearing fruit” (1:11) vs. “tree bearing, to imply that the earth did not do exactly as God commanded. Similarly on the fourth day the moon made an accusation saying, “It isn’t fair for two kings to use one crown.”³²⁹B. Hullin 60b. This is the midrash told there:
And God made the two great lights? but later it says: “the great light and the small light”! The moon said before the Holy One: Master of the world, is it possible for two kings to use one crown? God said to her: Go and diminish yourself! She said before God: Because I asked a good question, I should diminish myself? God said: Go and rule both in day and in night. She said: What advantage is that? A candle in the daylight is useless. God said: Go and let Israel count their days and years by you. She said: They use the daylight [of the sun] to count seasonal cycles as well…Seeing that she was not appeased, the Holy One said: Bring a (sacrificial) atonement for me that I diminished the moon! This is what R. Shimon ben Lakish said: What is different about the ram of the new moon that it is offered “for God” (And one ram of the flock for a sin offering for God…Numbers 28:14). Said the Holy One: This ram shall be an atonement for me that I diminished the moon. And likewise on the fifth day, God killed the male Leviathan,³³⁰Though in his commentary to the Torah on Gen 1:4, R. Bahya uses the version of this midrash found in b. Bava Batra 74b: God castrated the male Leviathan and killed the female Leviathan. For had they mated with one another, they would have destroyed the world. which can be interpreted as He hid the heavenly light. And likewise on the sixth day, Adam sinned and changed the will of Ha-Shem, and about this it is said, “altering his face, you sent him out.”³³¹Job 14:20, which R. Bahya interprets as “you (Adam)– changed God’s face, and so ‘made” Him (God) send you out of the Garden of Eden.” See how the second day is the cause behind all of this, because all of these things come from its power and follow it. To the extent it said “Prepare to meet your God, O Israel,”³³²Am 4:12. who is one, and it added “O Israel,” who is the one singular nation of the one God, as it is said, “And who is like Your people, one nation on earth,”³³³I Chr 17:21. you should prepare and direct yourself to meet the One. So you should not eat or drink things in pairs, so that you will not think dualistic things in your heart.

Tiferet Yisra'el cites no evidence in support of his view. The phenomenon of the sun's circular movement over the horizon each day is certainly not a demonstration that each twenty-four hour period in which such a revolution takes place constitutes a halakhic day. Quite to the contrary, Scripture records "and it was evening, and it was morning, one day" (Genesis 1:5). Read literally, the day is defined in terms of alternating periods of light and darkness, not in terms of a revolution of the earth upon its axis or of the circuitous movement of the overhead sun. How this might have occurred prior to the creation of the sun on the third day is a matter that has engaged the attention of numerous biblical commentators, most particularly, Rambam and Seforno, Genesis 1:5; Rabbenu Baḥya, Genesis 1:13; Rashbam, Genesis 1:4 and 1:14; R. Isaac Arama, Akeidat Yizḥak, sha'ar shlishi; and Malbim, Genesis 1:5.