וְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃
E eles seriam luminares no firmamento dos céus para iluminar a terra, e assim foi.
Ibn Ezra
ולשרים And princes. The ל has no meaning as far as I know. Comp. לאבשלום (1 Chr. 3:2), למן (Ex. 9:18).1Comp. Sepher Harikmah, 100:6: ל is used sometimes to indicate the subject; e.g., Is. 31:1; 1 Sam. 15:22; Deut. 24:5; 1 Chr. 29:6; Ezr. 1:5; Gen. 1:15; or the predicate, e.g., 1 Chr. 1:13; 21:12; 2 Chr. 3:12; 5:12; Jer. 30:12, 15.
Rabbeinu Bahya
הן לה' אלו-היך השמים ושמי השמים הארץ וכל אשר בה, “Behold! the heaven and the heaven of the heavens belong to the Lord your G’d, the earth and all that is thereon.” I believe that if all the verse was supposed to tell us was the superiority of the people of Israel over all the other nations, it would have been enough to simply write: “the earth and all that is thereon belongs to the Lord your G’d; however He took special liking to your forefathers, etc.“ There would have been no need to mention “the heaven and the heaven of the heavens.”
It is more likely that this verse wanted to drive home the point that although G’d owns all the three regions mentioned in our verse, He considers the earth as the most important region. We have clear evidence of this already in the story of creation in Genesis when the functions of the luminaries in the heaven are defined as providing light for the earth (Genesis 1,14). The verse means that although the planetary systems are very powerful creations, the reason they were created was only to enhance earth and life on earth. Even though the scientists of our day do not accept this opinion, we are bound by our Torah and tradition. Our sages are on record that “the righteous on earth are greater than the ministering angels” (Sanhedrin 93). We find similarly that David writes: הודו על ארץ ושמים וירם קרן לעמו, “His splendor covers earth and heaven; He has exalted the horn of His people for the glory of His faithful ones, Israel.” The psalmist means that G’d has elevated the people of Israel above all creatures in the universe both in heaven and on earth. We have another verse in Psalms 103, 20-22 in which the psalmist urges the following order: “bless the Lord, His angels, the mighty creatures, the ones who carry out His bidding; bless the Lord all of His hosts, His servants, the ones who perform His will. Bless the Lord, all of His (works) through the length and breadth of His realm.” David lists the worlds in descending order reserving the title “His works” for the terrestrial part of the universe. In other words: “terrestrial earth comprises all His works.” Tanchuma Vayikra 1, in commenting on Yoel 2,11 says that the words כי רב מאד מחנהו, “that His camp is indeed very great,” refer to the ministering angels, whereas the words וכי עצום עושי דברו, “and powerful are those who do His bidding,” are a reference to the people of Israel.
We have further proof from discussions of the philosophers who ask why a planet constantly describes the same repetitive orbit? If it has achieved its purpose, why does it keep repeating the same motion? Its motion, its orbit has then become a wasted effort. If it has still not achieved its mission after endless orbits, what good are its orbits? If it had really achieved something visible, how come we do not notice that our lives are constantly becoming more pleasant due to these efforts? The philosophers answer this seemingly unanswerable question by saying that these orbits of the planets are required in order to ensure the continued existence the “lower” world, i.e. man on this terrestrial earth. This proves that even the scientists admit that man is the focal and pivotal creature in the universe. Once you admit it, it is a small step to understanding that all the seven fixed stars have as their purpose to guide our globe in such a way that it does not come to harm, that the laws of nature operate satisfactorily.
It is more likely that this verse wanted to drive home the point that although G’d owns all the three regions mentioned in our verse, He considers the earth as the most important region. We have clear evidence of this already in the story of creation in Genesis when the functions of the luminaries in the heaven are defined as providing light for the earth (Genesis 1,14). The verse means that although the planetary systems are very powerful creations, the reason they were created was only to enhance earth and life on earth. Even though the scientists of our day do not accept this opinion, we are bound by our Torah and tradition. Our sages are on record that “the righteous on earth are greater than the ministering angels” (Sanhedrin 93). We find similarly that David writes: הודו על ארץ ושמים וירם קרן לעמו, “His splendor covers earth and heaven; He has exalted the horn of His people for the glory of His faithful ones, Israel.” The psalmist means that G’d has elevated the people of Israel above all creatures in the universe both in heaven and on earth. We have another verse in Psalms 103, 20-22 in which the psalmist urges the following order: “bless the Lord, His angels, the mighty creatures, the ones who carry out His bidding; bless the Lord all of His hosts, His servants, the ones who perform His will. Bless the Lord, all of His (works) through the length and breadth of His realm.” David lists the worlds in descending order reserving the title “His works” for the terrestrial part of the universe. In other words: “terrestrial earth comprises all His works.” Tanchuma Vayikra 1, in commenting on Yoel 2,11 says that the words כי רב מאד מחנהו, “that His camp is indeed very great,” refer to the ministering angels, whereas the words וכי עצום עושי דברו, “and powerful are those who do His bidding,” are a reference to the people of Israel.
We have further proof from discussions of the philosophers who ask why a planet constantly describes the same repetitive orbit? If it has achieved its purpose, why does it keep repeating the same motion? Its motion, its orbit has then become a wasted effort. If it has still not achieved its mission after endless orbits, what good are its orbits? If it had really achieved something visible, how come we do not notice that our lives are constantly becoming more pleasant due to these efforts? The philosophers answer this seemingly unanswerable question by saying that these orbits of the planets are required in order to ensure the continued existence the “lower” world, i.e. man on this terrestrial earth. This proves that even the scientists admit that man is the focal and pivotal creature in the universe. Once you admit it, it is a small step to understanding that all the seven fixed stars have as their purpose to guide our globe in such a way that it does not come to harm, that the laws of nature operate satisfactorily.
Ramban
AND TO DIVIDE THE LIGHT FROM THE DARKNESS. Rabbi Abraham ibn Ezra said: “By the coming forth of the sun at daytime and the light of the moon at night, they shall divide the light from the darkness.”164Ibn Ezra’s opinion is that the word ul’havdil (and to divide) refers to both the sun and moon, that each in coming forth separates between light and darkness. (Tur.) In my opinion, the light mentioned here refers to the day, and the darkness is the night for such are their names, as it says, And G-d called the light Day, and the darkness He called Night.165Verse 5. Thus according to Ramban, the meaning of the verse is: “and to divide the day from the night,” meaning, that light is to serve at daytime and darkness at night. (Tur.)
Now in connection with all the works of creation, Scripture mentions the Divine command and then tells of the deed. And here too He commanded, And they shall be for lights,166Verse 15. and then it relates, And G-d set them.167Verse 17. He further said, And to rule over the day and over the night,168Verse 18. meaning that one is to rule by day and the other by night, the rulership being that which He commanded when He said, And they shall be for signs, and for seasons.169Verse 14. And now He related that the rulership of the two is not alike but instead consists of dividing the darkness from the light. The greater luminary will rule by day and light will be everywhere, even where the sun does not reach, and the smaller luminary will rule by night, and there will be darkness except that the moon will lighten its darkness. This then is the command He gave in order to divide the day from the night,169Verse 14. as it says, And G-d divided the light from the darkness.153Verse 4.
Now in connection with all the works of creation, Scripture mentions the Divine command and then tells of the deed. And here too He commanded, And they shall be for lights,166Verse 15. and then it relates, And G-d set them.167Verse 17. He further said, And to rule over the day and over the night,168Verse 18. meaning that one is to rule by day and the other by night, the rulership being that which He commanded when He said, And they shall be for signs, and for seasons.169Verse 14. And now He related that the rulership of the two is not alike but instead consists of dividing the darkness from the light. The greater luminary will rule by day and light will be everywhere, even where the sun does not reach, and the smaller luminary will rule by night, and there will be darkness except that the moon will lighten its darkness. This then is the command He gave in order to divide the day from the night,169Verse 14. as it says, And G-d divided the light from the darkness.153Verse 4.