With this week's Parsha, we begin the first of the Five Books of the Torah. There is so much to discuss in Parshat Bereishit, so I would like to focus on one point among many and expand upon it. Rashi opens and says on the word ב ּ ְ רֵ א שׁ ִ י ת :
ָא מֵהַחֹדֶ שׁ לְהַתְחִיל אֶת הַתּוֹרָ ה אֶל אָמַר רַ בִּי יִצְחָק לֹא הָיָה צָרִ יך הַזֶּה לָכֶם, שׁ ֶהִיא מִצְוָה רִ אשׁ וֹנָה שׁ ֶנִּצְטַוּוּ בָּהּ יִשׂרָאֵל.
Rabbi Yitzchak said: The Torah should have commenced with the pasuk (Shemot 12:2) “This month shall be unto you the first of the months” which is the first commandment given to Israel.
What does it mean "which is the first commandment that Bnei Yisrael were commanded"? After all, Avraham Avinu was commanded about Brit Milah, and Yaakov Avinu was commanded about the prohibition of eating the Gid HaNasheh (sciatic nerve), etc.?
The commentators explain that it refers to a Mitzvah given to all of Bnei Yisrael. Avraham was commanded about Brit Milah as an individual, and similarly regarding Yaakov Avinu, who was commanded as an individual about the prohibition of eating the Gid HaNasheh. The first Mitzvah that Bnei Yisrael received as a nation was the sanctification of the month, as it is written: ה ַ ח ֹ דֶ שׁ ה ַ ז ּ ֶ ה ל ָ כ ֶ ם ר ֹ א שׁ ח ֳ דָ שׁ ִ י ם.
Some say that Rashi began specifically with the saying of Rabbi Yitzchak because this was his father's name, and he wanted to honor his father by opening with a saying in his name. The sefer Chikrei Lev writes (Bereishit): I examined Rashi's commentary on the Torah and found that Rashi only opened his commentary by mentioning the name of the author of the statement he quoted in two Parshiot – in Parshat Bereishit and in Parshat Tazria. Here he opened with "Rabbi Yitzchak said," and in Tazria, he opened with:
אָ מַ ר רַבִּ י שִׂמְלַאי: כְּשׁ ֵם שׁ ֶיְצִירָתוֹ שׁ ֶל אָדָם אַחַר כָּל בְּהֵמָה חַיָּה וָעוֹף בְּמַעֲשֵׂה בְרֵ אשִׁית, כָּך תּוֹרָתוֹ נִתְפָּרְ שׁ ָה אַחַר תּוֹרַת בְּהֵמָה חַיָּה וָעוֹף:
Rabbi Simlai said: Even as the formation of man took place after that of every cattle, beast and fowl when the world was created, so, too, the law regarding him is set forth after the law regarding cattle, beast and fowl.
Sefer Chikrei Lev asks why did Rashi mention the name of the author only in these two cases? After all, he often opened with the words of Chazal without noting the name of the speaker. The commonality between these two statements is explained in Rabbi Simlai's words: the correspondence between the order of the creation of living beings and man, and the order of their laws. In Bereishit, man's creation is written last, and in Tazria, the laws of his purity and impurity are written after the pure and impure animals were detailed (in Parshat Shmini).
The author then offers another hidden connection that Rashi embedded in these two Parshiot. Rashi's name is Shlomo Yitzchaki – Shlomo, son of Yitzchak. It is known that an author often hints at his name at the beginning of his book. Therefore, to honor his father, Rashi began his Torah commentary with a statement of Rabbi Yitzchak, and he hinted at his own name with אָ " רַ שִׂ מְ לַ א י – with an א exchanged for a ה, producing the name שׁ ְ ל ֹ מ ֹ ה. Thus, at the beginning of these two Parshiot, he hinted at his name and his father's name – with humility – for eternal remembrance.
Another explanation I saw in one of the commentators says that Rashi begins the Torah with an א and concludes it with a ת, in his comment שׁ ֶ שׁ ּ ִ ב ּ ַ רְ תּ ָ י ְ י ָ שׁ ַ ר כ ּ ֹ ח ֲ ך – to tell you that the Torah encompasses all the letters from Aleph to Tav.
After this brief introduction, we can delve into the topic I would like to discuss today – the placement of the sun and the moon in Creation, on the fourth day of the week:
ֹאמֶ ר אֱלֹהִים יְהִי מְאֹרֹת בִּרְ קִ יעַ הַשָּׁמַיִם לְהַבְדִּ יל בֵּין הַיּוֹם וּבֵין הַלַּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִ ים וּלְיָמִים וְשׁ ָנִים׃
G-d said, “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times – the days and the years;
יְ הִ י מְ אֹ ר ֹת – Rashi says, they had been created on the first day, but on the fourth day Hakadosh Baruch Hu commanded them to be suspended in the firmament (רָ קִ יעַ). Rashi explains that all the productions of heaven and earth were created on the first day, but each of them was put in its place only on the day when it was so commanded.
וְהָיוּ לְאֹתֹת – When the luminaries are eclipsed, it is a bad omen for the world, as it says: מֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ – Do not be dismayed by the signs of the heavens (Yirmiyahu 10:2); when you do the will of Hakadosh Baruch Hu, you need not fear retribution.
וּ לְ מ וֹ עֲ דִ י ם – For the future, when Bnei Yisrael will be commanded concerning the festivals, and they are counted according to the new moon:
וּ לְ יָ מִ ים – The sun serves half a day, and the moon serves half, thus a complete day:.
וְ שׁ ָ נ ִ י ם – At the end of three hundred and sixty-five days, they complete their cycle through the twelve constellations that serve them, and this is a year.
Rabbeinu Bachya explains what is meant by וְ הָ יוּ לְאֹתֹת – and they shall serve as signs. He says: Because through the movement of the luminaries and their paths, signs and wonders are made in the heavens – blood, fire, and columns of smoke. Furthermore, they are signs for Bnei Yisrael in the recitation of the Shema in the morning, whose commandment is with the sunrise, and the recitation of the Shema in the evening, whose commandment is with the emergence of the stars, also in the obligation of the blessing of the sun - Birkat HaChama – recited once every twenty-eight years at Tekufat Nisan (spring equinox), with the Beracha עוֹשֵׂה מַעֲשֵׂה בְרֵ אשִׁית. Additionally, Chazal say (Berachot 59b): One who sees the sun in its season, the moon in its purity, stars in their watches, and constellations in their times, says עוֹשֶׂ ה בְּ רֵ אשׁ ִ ית, and when the moon is renewed, one says א ֲ שׁ ֶ ר ב ּ ְ מ ַ א ֲ מ ָ ר ו ֹ ב ּ ָ רָ א שׁ ְ ח ָ קִ י ם.
On the words וְ הָ יוּ לְאֹתֹת, the Chizkuni explains that they will serve as backgrounds to miracles; such as when their orbits were suspended temporarily at the command of Yehoshua. On an individual basis, Hakadosh Baruch Hu performed such a miracle for Chizkiyahu HaMelech to confirm that he had been granted an additional 15 years of life. The Chizkuni then offers a different way of understanding these words: the constellation of the stars will serve astrologers as indications when foretelling certain events in the future.
Another idea is brought in the sefer Otzar HaRishonim in the name of Sefer HaGan. וּ לְ מ וֹ עֲ דִ י ם is written full, with a Vav, pointing to six days that require sanctification – Kiddush – which is performed over wine: Pesach, Shavuot, Yom Kippur (without wine), Sukkot, Shemini Atzeret, and Rosh Hashanah. A hint to this is that no Pasuk in Shir HaShirim begins with a Vav except כְּ יֵין הַ טּ וֹב וְ חִ כֵּ ך – And let your speech be like good wine, and similarly in the psalm of בָּ רְ כִ י נַפְ שׁ ִ י, there is no Pasuk that begins with a Vav except לְבַב־אֱנוֹשׁ יְ שַׂ מּ ַ ח וְ יַיִן – And wine gladdens the heart of man.
The Torah continues and says: וְ הָ יוּ לִמְ אוֹרֹת בִּ רְ קִ יעַ הַ שׁ ּ ָ מַ יִם לְ הָ אִ יר עַ ל־הָ אָ רֶ ץ וַיְהִ י־כֵ ן׃ And they shall serve as lights in the expanse of the heavens to give light upon the earth. And it was so.
Rashi writes: ע ו ֹ ד ז ֹ א ת י ְ שׁ ַ מּ ְ שׁ ו ּ שׁ ֶ יָ אִ י ר ו ּ ל ָ ע ו ֹ ל ָ ם – Additionally, they will serve to illuminate the world.
This is what we call a bonus. The sun and moon were intended to set the appointed times and years; and the luminaries are an additional thing. Why? Because there was light even before the sun and the moon, as it is written earlier: וַיְהִ י־עֶרֶ ב וַיְהִ י־בֹקֶ ר. Thus, it is understood that the sun and the moon are not needed for there to be light.
The question arises – so from what was the light in Creation? The Ohr HaChaim Hakadosh says that on the first day of Creation, Hakadosh Baruch Hu created five types of lights. Where does this appear? The word אוֹר is found five times: וַי-ֹאמֶ ר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ ַ רְ א אֱלֹהִים אֶ ת־ הָ אוֹר כִּ י־טוֹב ַבְ דֵּ ל אֱלֹהִים בֵּין הָ אוֹר ו ּ ב ֵ י ן ה ַ ח ֹ שׁ ֶ ך ִ קְ רָ א אֱלֹהִים לָאוֹר יוֹם וְלַחֹשׁ ֶך קָרָא לָיְלָה וַיְהִי־עֶרֶ ב וַיְהִי־בֹקֶר יוֹם אֶחָד׃
The Ohr HaChaim writes: Indeed, the Torah intends to say that on the first day, He created the light. You will find that it says “light” in the first section five times, and Chazal hinted that five lights were created, and He separated them for His inheritance for the future for the righteous; and now on the fourth day, He emanated from the lights a portion sufficient for the world and hung it in the firmament of the heavens – this is what is meant by יְ הִ י מְ אֹ ר ֹת – Let there be lights, meaning let there be a portion of the lights created on the first day.
Rabbeinu Bachya asks a very beautiful question – why did Hakadosh Baruch Hu create the luminaries on the fourth day and the plants on the third day? Are the luminaries not more important than the plants?
He explains that the luminaries were created on the fourth day because the fourth day is central to the seven days of Creation, and the sun and moon are fixed in the fourth sphere, which is in the center of the seven spheres serving the world, as indicated by the acronym שצ"ם חנכ"ל: שׁ ַ ב ּ ְ ת ַ א י (Saturn), צֶ דֶ ק (Jupiter), מַ אְ דִּ ים (Mars), חַ מּ ָ ה (Sun), נֹגַ הּ (Venus), כּ וֹכָב (Mercury), לְבָנָה (Moon). Additionally, these two luminaries change four times daily in four watches, in four weeks monthly, and in four seasons yearly, thus they were designated for the fourth day of Creation.
Moreover, says Rabbeinu Bachya, it was necessary for the luminaries to be created after the plants to teach us the truth of the world's creation. If the command יְ הִ י מְ אֹ ר ֹת had been on the third day and תּ ַ דְ שׁ ֵ א ה ָ א ָ רֶ ץ ד ּ ֶ שׁ ֶ א on the fourth, it would imply the world's eternity, as plants and trees would exist not by the command but by the already created luminaries, which influence everything from the earth. But now, with the vegetation preceding the luminaries, it is a complete proof of the world's creation, as the earth produced fruit by the divine command before the luminaries, which are a secondary cause, existed.
ַעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
G-d made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars.
Rashi explains, based on the Gemara, that the "great lights" were created equal in size, but the moon was diminished because it argued that two kings cannot share one crown.
The first question posed by the Siftei Chachamim on this explanation is where Rashi derived that they were equal, as it says "two great lights" – great, but not equal, as the Ibn Ezra tells us that "great" is relative to the stars, which are small, therefore making these luminaries great. But this does not imply they were equal.
The Vilna Gaon learns their equality specifically from the word שׁ ְ נ ֵ י – two, explaining that this phrase of "two great lights" indicates they were equal. Chazal teach that when the number two provided, but not required, it is to teach that they are equal in all regards. In this case, the plural אֶ ת הַ מְּ אֹ ר ֹת would have already signified a total of two, and the extra word שׁ ְ נ ֵ י teaches equality. The Gemara (Yoma 62b) says this is the same principle used to learn that the two goats brought on Yom Kippur had to be identical: שְׂ עִ ירֵ י עִ זִּ ים שׁ ְ נ ֵ י. So, how then does it say afterward "the greater light" (הַמָּאוֹר הַגָּדֹל) and "the lesser light" (הַמָּאוֹר הַקָּטֹן)? He explains that it must be that they were created equal at first, but because the moon said it is impossible for two kings to share one crown, it was told to diminish itself.
Rashi's source is Massechet Chullin (60b). There, the Gemara states that Rabbi Shimon ben Pazi raised this contradiction – namely, that it first says שׁ ְ נֵי הַמְּאֹרֹת הַגְדֹלִים, implying both were created great, but this is immediately followed by reference to הַמָּאוֹר הַגָּדֹל to rule the day and הַמָּאוֹר הַקָּטֹן to rule the night, implying the moon was smaller! The Gemara explains that both were initially created equal, but the moon proceeded to say:
רִ בּוֹנוֹ שׁ ֶל עוֹלָם ,ִשְׁתַּמְּשׁ וּ בְּכֶתֶר אֶחָד אֶפְשׁ ָר לִשְׁנֵי מְלָכִים שׁ ֶי ?
Master of the Universe, is it possible for two kings to share one crown?
When initially created, they were not yet split between day and night – they were both present, together, serving their Creator. One reason given for their being two in parallel, is the principle that anything singular in Creation represents G-dliness, and nobody should look up and see only one celestial power providing light, thinking it was G-d. Having two in place was a sign that man should not treat the sun or moon as gods and worship them. This is also the reason for creating woman, so that there’d not be a single man who’d be seen as a god. The moon had an issue with this setup though, and in response to her challenge, Hakadosh Baruch Hu said:
לְכִי וּמַעֲטִי אֶת עַצְמֵך.
Go and diminish yourself.
Thus, the moon became "the lesser light." The Gemara continues: The moon said before Hakadosh Baruch Hu: "Ribbono Shel Olam, because I said something proper, must I diminish myself?" Hakadosh Baruch Hu, to comfort her, said: "Go and rule both day and night," as the moon is sometimes visible even during the day, whereas the sun does not 'rule' at night at all. The moon replied to Hakadosh Baruch Hu: "What greatness is there in this? A candle in daylight is of no use," meaning the moon's light during the day is negligible compared to the sun's. Hakadosh Baruch Hu said to the moon: "Go, and Bnei Yisrael will count days and years by you," as all the months of the year and the days of the month and festivals are determined by the moon, not the sun. The moon replied: "But the day cannot be counted without the sun's seasons," as the festivals are also determined by the solar seasons. Hakadosh Baruch Hu said: "Go, and the righteous shall be called by your name," as many righteous are called הַקָּטֹן, just like the moon is called הַמָּאוֹר הַקָּטֹן – such as יַעֲקֹב הַקָּטֹן, שְׁמוּאֵל הַקָּטֹן, and דָּוִד הַקָּטֹן. Seeing that the moon's mind was not at ease, Hakadosh Baruch Hu said: "Bring an atonement for Me for diminishing the moon!" The Gemara explains: This is why Rabbi Shimon ben Lakish said: What is different about the goat offering of Rosh Chodesh, which is called 'חַ טּ ָ את לַ ה – a sin offering for Hashem, unlike other additional offerings which are simply called חַ טּ ָ את without reference to 'לַה? Hakadosh Baruch Hu said: “This goat shall be an atonement for Me for diminishing the moon.” A sin offering for Hakadosh Baruch Hu Himself – k’viyachol, as if it were.
Let us study this Gemara from beginning to end, perhaps you can help me understand it. The moon approaches and says: "Ribbono Shel Olam, two kings cannot share one crown" – but who told the moon this? Where did she come up with this conclusion?
Let’s just say for a moment that “she has personal knowledge" – but even if we say she is correct, who told her she is a king? Perhaps she is merely a servant! The Rashba already wondered about this: What was the moon's grievance, for are there not two governors or ministers or servants of equal greatness in the court of the great king? Another seemingly unclear point is what kind of compensation Hakadosh Baruch Hu gave her. "In you, the months will be sanctified" – so what? At the same time, the sun is determining the years – so what kind of compensation is this? It’s still a case of two kings sharing one crown!
After these increasing compensations, yet another follows. Hakadosh Baruch Hu calls her “הַקָּטֹן” but even from this, she was not so satisfied. Then Hakadosh Baruch Hu says: "Bring an atonement for Me for diminishing the moon" – does Hakadosh Baruch Hu need to bring an atonement?! Is there any lacking or deficiency in Hakadosh Baruch Hu?! The moon comes with complaints, and it is Hakadosh Baruch Hu that needs to bring an atonement?!
And further, if Hakadosh Baruch Hu holds that someone is at fault, does the one at fault determine their own punishment?! What teacher lets a student choose their own punishment?! Hakadosh Baruch Hu tells the moon to diminish itself – what kind of punishment is this?! Where do we find a created being punishing itself? There is no such thing in history!
Additionally, why is there such a need to appease her so much – she committed a transgression, and yet she needs to be appeased?! And if you ask what transgression she committed – she had chutzpah; she was insolent! Where is the source for this? Shlomo HaMelech says:
כִּ י מֶ ה הָ אָ דָ ם ָ ב ו ֹ א שׁ ֶ י אַ חֲ רֵ י הַ מּ ֶ לֶ ך אֵ ת א ֲ שׁ ֶ ר ־ כ ּ ְ ב ָ ר עָשׂוּהוּ.
For of what value is the man who would come after the king to repeat that which has already been done by him.
In our language, it is as if a person says to Hakadosh Baruch Hu: "What have you done here?!" Can a flesh and blood dare to say such a thing to Hakadosh Baruch Hu?!
The Midrash (Kohelet Rabbah, 2:11) says: Rabbi Shimon bar Yochai said this matter is comparable to a king of flesh and blood who built a palace, and all who passed by entered it after being invited by the king – “Everyone is invited to visit my palace!” – and they said, "If its pillars were higher, it would be beautiful; if its walls were higher, it would be beautiful; if its ceiling were higher, it would be beautiful." They commented on all the rooms being the same shape, asking why it could not be designed like the Azrieli towers – each a different shape. “Where’s the modernity and expression of joy? Are we still living in Ancient Rome here?!” The king was shocked. He invited them to see what he built, and they complain?!
The Midrash Continues: Would anyone come and say, "If I had three hands or three eyes or three ears or three legs, I would be beautiful" – this is like a person coming to Hakadosh Baruch Hu with a complaint: "Ribbono Shel Olam, why did you create me with two eyes in front? Why not one in front and one behind, or two in front and a third behind? This way, I wouldn't have to turn around all the time! And why two hands and not three? This way I could scratch my back properly! What kind of product did You build here? It seems unfinished!"
If so, Shlomo HaMelech tells us: Who is the audacious one to come with complaints against Hakadosh Baruch Hu after He has already created him?! The moon comes and has remarks for Hakadosh Baruch Hu! The moon says, "Two kings cannot share one crown!"
Excuse me, madam [in reference to the moon], who are you to come forward with complaints?! If the Manufacturer made it this way – this is what is good for Him, and if you don't like it, you can resign!
And not only does she express her opinions before Hakadosh Baruch Hu, but she also speaks lashon hara about the sun! She is the first in Creation to speak lashon hara by saying, "Two kings cannot share one crown – I and Mrs. Sun do not get along together!"
It's like a couple coming before a Beit Din, and the Beit Din asks the woman, "Tell me, do you get along with your husband?" and the woman says "No, we don’t get along." They then turn to the husband and ask him the same question, and he answers, "Yes – I get along with my wife!" Don't say we don't get along; say I don't get along with him! Because he gets along just fine with you!
The same with the sun. The sun didn't care how many luminaries there would be; from her perspective, she is doing the will of the Creator. In contrast, the moon did care and refused to serve together with the sun.
About twenty years ago, I went to the municipality and waited in line to enter the mayor's office, of blessed memory. Before I entered, a father and his young son came out; the child turned to his father and said: "Look, Dad, how many secretaries the mayor has!" I was very interested in what the father would answer him. The father replied: "My dear son, the more secretaries he has, it means the smaller he is! The sun has no stars because no one can look her in the face. In contrast, the moon is so small that they put many assistants in place for her!"
To understand these matters, we need to learn one Gemara and from there enter another Gemara, from which we can close the loops.
The first Gemara (Bava Batra 74a) teaches of Rabba bar bar Chana, who said: An Arab merchant said to me: “Come, I will show you the place where Korach and his assembly were swallowed.” I went with him and saw two cracks in the ground, and smoke was coming out of them. The Arab took a fleece of wool, soaked it in water, and placed it on the tip of his spear, and inserted it there. When he took it out, it was singed. The Arab said to me: “Listen, what do you hear?” And I heard them saying: מֶת וְהֵן בַּדָּאִיןמֹשׁ ֶה וְתוֹרָ תוֹ אֱ – Moshe is true, and his Torah is true, and they are liars. The Arab said to me regarding those swallowed: “Every thirty days Gehennom returns them to here, like meat that is turned as it cooks.” The rotating spit for shawarma was not yet invented, so the meat had to be turned manually every now and then. The Arab continued, “And every time, they say this: ‘Moshe and his Torah are true, and we in the earth are liars.’”
It seems that every Rosh Chodesh they are turned over in Gehennom, and the question arises, why specifically on Rosh Chodesh and not just any time in the middle of the month? To get an answer to the question, we move to our second Gemara (Sanhedrin 110a; Nedarim 39b). What is meant by the Pasuk שׁ ֶ מ ֶ שׁ י ָ רֵ ח ַ ע ָ מ ַ ד ז ְ ב ֻ ל ָ ה – Sun and moon stand still on high (Chabakuk 3:11)? What are the sun and moon doing in Zevul (abode), which is not their place? Are they not fixed in the Rakia (firmament), as described in Bereishit? Zevul, however, is above the Rakia. This teaches that the sun and moon ascended from the Rakia to Zevul and said before Hakadosh Baruch Hu: “Ribbono Shel Olam, if You do justice for [Moshe] the son of Amram, avenging his insult from the assembly of Korach and punishing them, we will continue to shine for the world, and if not, we will not shine from now on! From tomorrow we are on an indefinite strike!”
It is not clear why specifically the sun and the moon decided to go on strike; why didn't the waters decide to flood, or the trees decide not to bear fruit? What exactly is the connection between the sun and moon to the dispute of Korach?
The Gemara continues and says: At that moment, Hakadosh Baruch Hu shot arrows and spears at them so that they would go out and shine, as it is written in the continuation of the Pasuk:
