Talmud sobre Gênesis 1:5

“Also, one does not recite the benediction over a lamp unless one has profited from its light.¹⁵⁰Quote from the Mishnah.” Rebbi Zeïra, the son of Rebbi Abbahu, preached: (Gen. 1:4) “God saw the light that it was good” and after that, “God separated between the light and the darkness.¹⁵³In imitatio Dei, one should not make Havdalah until he saw the light and that it is useful. The same paragraph is found in Bereshit rabba3(7) in slightly more explicit language.”. Rebbi Berekhiah said: The following was preached by the two greats of the world, Rebbi Yoḥanan and Rebbi Simeon ben Laqish: “God separated,” a true separation. Rebbi Yehudah, the son of Rebbi Simon, said: He separated it for Himself¹⁵⁴That this is the light of the Shekhinah.. But the rabbis say, He separated it for the just in the future world. They gave a parable, to what can this situation be compared? To a king who had two generals¹⁵⁵Greek (sing.) στρατηγός.; both of them said: “I want to command during the day.” He called the first one and told him: day shall be your domain. He called the second one and told him: night shall be your domain. That is what is written: (Gen. 1:5) “God called the light ‘day’, etc.” To the light he said: day shall be your domain; but to the darkness he said: night shall be your domain. Rebbi Yoḥanan said, that it is which the Holy One, praise to Him, said to Job: (Job 38:12) “Did you ever command the morning, did you inform the morning of its place?” Do you know the place where the light of the Six Days of Creation was hidden? Rebbi Tanḥuma said: I shall give its reason. (Is. 45:7) “He Who fashioned the light and created darkness, He makes peace.” When it left¹⁵⁶In Bereshit rabba: “From the moment that they were created, He is making peace.”, it made peace between them.

¹²⁹Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh). Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination¹³⁰Ps. 104.19.. Because the sun knows its destination, He made the moon for festive times¹³¹Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.. Rebbi Berekhiah said, it is written¹³²Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it¹³³This implies that the time of sunset on the first of Nisan must already be part of the new month.. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be¹³⁴Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays., by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day¹³⁵Gen. 1:5. Without the preceding evening the day is not complete and is not counted.. Rebbi Simeon ben Laqish said, the month¹³⁶Ex. 12:2. Since “month” is written defective, it may be read “new”., until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one¹³⁷The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night¹³⁸The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.