By Rabbi Moishe New
There’s a fascinating — and frankly puzzling — Midrash about the creation of the sun and the moon.
The Torah first tells us that G-d made “two great luminaries” — the sun and the moon. But right after that, it says “the greater light to rule the day and the lesser light to rule the night.”
So which is it? Are they both great, or is one greater and the other lesser?
The Moon Speaks Up
The sages explain that originally, the sun and moon were equal in brightness. But the moon raised a concern: “Can two kings share one crown?” Meaning — if both shine equally, who’s the true luminary?
G-d replied: “If so, go and make yourself smaller.”
The moon protested: “Because I spoke the truth, I must be diminished?”
G-d tried to comfort her: “You’ll shine both by day and by night. The Jewish people will count their months and festivals by your cycles. And righteous people will be compared to you — humble yet radiant.”
But the moon wasn’t comforted. And then G-d said something astonishing: “Bring atonement for Me, for having diminished the moon.”
What Does That Even Mean?
Atonement for G-d? How could that be? G-d cannot make a mistake.
Of course not. But the Midrash is teaching us something profound.
Some commentators say it’s a lesson in empathy: even when you must correct or discipline someone, do it gently, with kindness. G-d diminished the moon but immediately sought to comfort her. That’s Divine leadership — strength balanced with compassion.
Others explain that the atonement isn’t for G-d literally, but for rather a message to us. Each month, at the time of the new moon, we bring a special offering — a reminder that renewal follows diminishment, that light always returns after darkness.
A Deeper Truth
On a deeper level, the Rebbe explains that this story is about concealment — how G-d hides His light in our world.
From G-d’s perspective, there’s no such thing as “darkness.” Whether He shines openly or conceals Himself, it’s all Him — all Divine expression. All is good. All is equally Divine. All is within Him. And He is within everything.
But from our human point of view, concealment feels real. We experience distance, confusion, pain.
That’s the moon’s cry: “Why must I be diminished? I now do not feel that truth. I feel far and devoid of Divine light!”
It’s the question of every soul that suffers and wonders why.
And G-d’s answer — “Bring atonement for Me” — is His way of saying: “I know this concealment hurts. I created it, and until its purpose is revealed, I am with you in your pain. I take responsibility for it.”
The Moon Within Us
The moon symbolizes the Jewish people. Like her, our light has waxed and waned through history — bright days, long nights, and endless renewal.
When Mashiach comes, says the prophet, “the light of the moon will be as the light of the sun.” We’ll see that even the times of darkness were part of a greater light waiting to be revealed.
And until then, G-d whispers: “Don’t blame yourselves. Hold on. I’m right here with you.”
From Darkness to Dawn
This Midrash isn’t simply a tale about heavenly bodies. It’s about us — about the G-d Who created light and then stepped into the shadows with His people.
May we soon see the day when the moon’s light is fully restored — when pain gives way to peace, and every moment of concealment is revealed for what it always was: light.
