For an explanation of the methodology of this series, see the introduction.

"And G‑d said, 'Let there be light', and there was light.
And G‑d saw the light that it was good, and G‑d separated." (Gen. 1:3-4)

Peshat (basic meaning):
It was not proper for the wicked to use this light...

Rashi: "Here too, we need the words of the Agada: He saw that it was not proper for the wicked to use this light so He separated it for the righteous in the future.
According to its simple meaning, explain the verse as follows: G‑d saw it that it was good, and it was unseemly that light and darkness should serve in confusion; so He established for this one its boundary by day, and for that one its boundary by night."

Remez (hinted meaning):

Baal HaTurim: The gematria of the phrase "Et HaOhr", meaning "the light", is equivalent to that of "BaTorah", meaning "in the Torah", and comes to a total of 613, the number of Mitzvahs in the Torah.

HaRokeach: As King Solomon said, "For a commandment is a lamp and the Torah is a light."(Proverbs 6:23)

"That the light was good":
Baal HaTurim:The final letters of these words in Hebrew can be rearranged to spell Brit, meaning covenant

HaRokeach: alluding to that which is written, "For according to [in Hebrew, Al Pi] these words have I sealed a covenant with you." (Ex. 34:27). The phrase Al pi [literally "by the mouth"] alludes to the Oral Torah.

Derash (interpretive meaning):

Ohr HaChayim explains the seemingly unnecessary repetition of the words "et Haor" :The light itself is good, not just the function it performs. Hail to the eye who has set eyes on that light. The repetition of the word also confirms that G‑d saw that He had done well to conceal this light for the time being.

"And there was light" :a day in the story of creation was a real day. The Emanations issuing from the Most High are called "days," for every Divine Saying is called day related to the phrase "Lecha Ado-nai the greatness, the power". The Sayings total 10, because regarding the first 3 Emanations the term "day" does not apply at all.

He foresaw the actions of the wicked and stored the light...

Sod (esoteric, mystical meaning):

Zohar Bereishit 45: "And G‑d saw the light, that it was good." (Gen. 1:4) What did He see? Rabbi Hiya said that this implies that He foresaw the actions of the wicked and stored the light, as we said before. Rabbi Aba says, "And G‑d saw the light, that it was good" — to store it away. "And G‑d saw the light." He saw its radiance beaming from one end of the world to the other, and He saw that it was better to store it, so that sinners might not benefit from it.

BeRahamim LeHayyim: Here Rashi, the Derash of the Peshat, or the Sod, gives the same explanation as Ohr HaChayim and as the Zohar. The original light becomes the concealed light which is reserved for the righteous in the Time to Come.

This makes one wonder: If a little light can get rid of a whole lot of darkness, like a candle in a pitch black room, what would have happened if this light was revealed to the "dark" wicked folk? Could if possibly, just possibly, turned them to the light, and to change their evil ways? And if we save one, don't we save the entire world? For man is a microcosm of the world.

We need to trust in the Divine and the Divine Plan. Most likely the wicked would take this light for themselves, and not share it with us all. Isn't that the problem with the Kings that ruled in Edom before the Israelites? (Gen. 36) These Kings each ruled separately and each died. Their rule has been compared to the "original" circular — instead of the present linear — emanation of the Sefirot which was magnificent, but there was no interaction, for the circles were concentric with no intersection. Rather, each Sefira in the system of igulim/circles was separate. Each "day" of Creation too was separate, with no relation. This was part and parcel of the "worlds created and destroyed" as given over by the Talmud.
To connect, to couple, to join: that is the Divine Plan.
But not so in the Creation we experienced. Day 1 and 4 deal with light, days 2 and 5 involve the firmament of Heaven, days 3 and 6 have vegetation and vegetation to be eaten by man. Moreover, the Midrash says that each of these days partnered; the Shabbat partnering with us, the Jews.

To connect, to couple, to join: that is the Divine Plan. Share, and share alike. Yours is yours and mine is yours, as does the chasid. (Pirke Avot 5:16) Light is meant to reflect. My light reflects on your face, your light reflects on mine. A taste of the Ohr HaGanuz--the concealed light reserved for those righteous in the World to Come—is dimly reflected and refracted in the sparkle between lovers, the forehead of favor of a father toward a child, the loving glance of a nursing mother toward the infant at her breast.

Shine on. Halleluyah!

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