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Why Scripture Says “Let There Be”
This also explains why Scripture employs the expression “Let there be” [yehi] in connection with light, the firmament, and the luminaries.
Since Scripture first employed the expression “Let there be” concerning the primordial light, it subsequently used the same expression for things related to that light: the firmament, which was to serve as its bearer, and the portions of the celestial spheres in which the light was permanently established.
Thus, the meaning of “Let there be luminaries” is that the primordial light should be established within the firmament of the heavens, so that those portions in which it became fixed would themselves become luminaries. But concerning the other things brought into existence, which were not related to that primordial light, Scripture does not employ the expression “Let there be.”
Accordingly, the expression “Let there be” is used in connection with the celestial bodies, in which existence and being are more essential and noble. It is employed both with respect to a subject existing in its own right, as in “Let there be a firmament,” and with respect to something existing in a subject, as in “Let there be light.”1 Whether in a subject existing in its own right, as in “Let there be a firmament”; in something existing within a subject, as in “Let there be light”; or in the union of a property with its subject, as in “Let there be luminaries.”
For this reason, Scripture employs the singular expression yehi, “Let there be,” and writes me’orot, “luminaries,” defectively, because it was the primordial light that was decreed to become established within certain portions of the celestial spheres.
The Testimony of Psalm 136
The truth of what I have explained concerning the formation of the luminaries is further demonstrated by the words of the chief of poets, David, peace be upon him, in the psalm beginning, “Give thanks to Hashem, for He is good, for His kindness endures forever” (Psalms 136:1).
That is to say, it is fitting to give thanks to Him and praise His exalted greatness because He is absolutely good and perfect. Moreover, His works likewise testify to His goodness, for “His kindness endures forever,” referring to His creation of the beings of the world.
From the fact that he says “lights” [orim], rather than “luminaries” [me’orot], we learn that the formation of the luminaries did not consist in the making of celestial spheres or portions of celestial spheres, but rather in the establishment of lights within portions of spheres that already existed.
The psalmist begins with the separate intellects, saying, “Give thanks to the God of gods” (Psalms 136:2)2, for they too are called elohim, by way of figurative expression, as I have explained.
Concerning the first celestial sphere, which encompasses everything, he says, “Give thanks to the Lord of lords” (Psalms 136:3), for it exercises dominion over all physical bodies through its daily motion. He uses the plural expression “lords” for the same reason I explained above concerning the designation of the heavens in the plural.
Regarding the works of the remaining days, he says, “To Him who alone performs great wonders”3 (Psalms 136:4), for these wonders involve the production of something from something already existing, although they are nevertheless accomplished in a wondrous manner.
Concerning the firmament, which was made on the second day and called “heavens,” he says, “To Him who made the heavens with understanding”3 (Psalms 136:5).
Corresponding to the appearance of the dry land on the third day, he says, “To Him who spread out the earth above the waters”3 (Psalms 136:6).
And corresponding to the formation of the luminaries on the fourth day, he says, “To Him who made the great lights”3 (Psalms 136:7).
From the fact that he says “lights” [orim], rather than “luminaries” [me’orot], we learn that the formation of the luminaries did not consist in the making of celestial spheres or portions of celestial spheres, but rather in the establishment of lights within portions of spheres that already existed.
With what I have explained, the second question is resolved.
It also becomes clear that Scripture’s expression “luminaries” does not refer exclusively to the sun and moon, but includes all the other stars as well. Thus, the Gemara states in Pesachim (2a): “This teaches us that the light of the stars is also considered light.”
Parashat Bereshit — Genesis 1:14-19, The Unfolding of Primordial Light in the Commentary of Don Isaac Abarbanel)
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