Bereishis: A Mission of Light

“Let there be light”1 is the first of the ten utterances of Creation2 through which G‑d brought the world into being. As such, light was the first specific entity that G‑d created. It was brought into being on the first day of the seven days of Creation, before He created all other entities and beings during the subsequent days of Creation.3

Now, light in and of itself seemingly possesses no inherent virtue; its entire value and importance lie solely in the fact that other entities benefit from it. If so, why was light created before all other creations? What practical value could there possibly be to light at a time when other beings that could benefit from it had yet to be created?4

It cannot be said that light was created first in preparation for them. To cite a parallel: Our Sages teach5 that everything was created before man in order that all existence would be prepared for him. For were this to be the reason, light should have been created only later, immediately prior to the creation of the animals (which benefit from light, for they distinguish between light and darkness), or in any event, immediately before the creation of the various species of vegetation (whose growth, ripening, and flavor are promoted and enhanced by light, as Rashi comments on the verse,6 “with the sweetness of the sun’s produce and with the sweetness of the moon’s yield”). Why, then, was light created on the first day, when the first entities that would benefit from it – the diverse types of vegetation – were created on the third day?

Our Sages relate7 that the light created on the first day of Creation was hidden by G‑d and stored away for the righteous in the Ultimate Future. Here, too, a similar question can be raised: Since the very nature of light and the entire purpose of its creation is to illuminate – so that other beings receive the light and benefit from it – why was it hidden and stored away immediately after its creation?8 This would appear to be the opposite of its intended purpose.

True, our Sages offer several explanations as to why the light was hidden. Nevertheless, since these reasons were known to G‑d beforehand, the very fact that He nonetheless created the light – even though He knew that He would then hide it – definitively indicates that creating this light at this time served a fundamental purpose in the creation of the world.9

There is an additional point requiring elucidation: The Zohar10states that the numerical value of the wordאור, “light,” is the same as that of the wordרז, “mystery.” Now, it is well known that whenever a Torah source cites a numerical equivalence (gematria), the fact that the letters comprising the names of both words or terms have the identical numerical value indicates that the two share an intrinsic connection and thematic similarity.11 As Tanya12explains, all created beings receive their vitality from the Ten Utterances of Creation “…as that life-energy descends in a chainlike progression, from a higher level to a lower one, via… permutations of the life-energy through gematrios, i.e., the numerical values of the letters, until that life-energy can contract itself and invest itself to bring into existence this particular created being. These letters form the name of that created being in the Holy Tongue.” Tanya continues: “The sum total of the numerical value of the letters of the name of that created being reflects a diminution of the G‑dly light and vitality… which in turn reflects the sum total of the Divine powers and levels that are contained in this light and vitality.” By pointing out the numerical equivalence of two subjects, the Sages are highlighting their shared conceptual identity.

However, not only do the two termsאור and רז appear to be unrelated, they in fact seem to reflect opposing thrusts. The wordאור, “light,” is associated with revelation, while רז, “mystery,” is associated with concealment, the polar opposite of revelation.

The points raised above can be understood by prefacing a quote from our Sages in the Midrash:13

On the earthly plane, the ordinary practice is that when a mortal king builds a palace… he does not build it of his own understanding, but rather, he has blueprints and diagrams that guide him in knowing how to go about… so, too, did the Holy One, blessed be He…

The Midrash is saying that in creating the world, G‑d conducted himself, as it were, according to the pattern of a mortal king who constructs a palace on this terrestrial plane. Now, in truth, the conceptual order is precisely the reverse: Whatever occurs on this physical plane comes about as a result of the pattern followed by the root and source of these physical entities in the supernal spiritual planes. The order and structure on this physical plane are drawn down in a chainlike progression from the order and structure in the supernal realms.14 Nevertheless, due to the limitations of our thought processes, we grasp the concepts in reverse order. From the result – the pattern on this physical plane – we extrapolate and appreciate the cause – the pattern in the spiritual realms above.

In any event, from our Sages’ above-cited statement it can be understood that the manner in which man constructs a building on this plane serves as an analogy for the pattern with which G‑d created the world.

On the mortal plane, when a person resolves and readies himself to perform a given task that requires taking action in a certain order, he first clearly defines and establishes his intended objective in performing that task. Only after establishing this purpose and objective does he set about taking action and implementing his plan.

A similar pattern applies, as it were, with regard to G‑d’s creation of the world via the Ten Utterances of Creation. At the very outset of Creation, G‑d established the purpose of the entire creation. Only afterwards, when the intent and purpose were clearly defined, did He begin the actual activity of creating the world and all existence according to an orderly design.

(This follows the pattern expressed by the phrase15 “Last in deed, first in thought”: “Last in deed” refers to the ultimate purpose, which arose “first in His thought.”)

The word עולם, “world,” is related to the word העלם, “concealment,” and indeed, to our eyes, it seems that the world conceals and hides the G‑dly light that infuses it with vitality and maintains its existence. It is a place of spiritual darkness, where the kelipos16reign. G‑d’s intent and His ultimate purpose in creating the world is that it be refined by man and transformed into G‑dly light. Thus, it is light that is the original objective: for the ultimate purpose and consummation of His intent in the creation of both the world and of man is that man make a dwelling for Him (through the transformation of darkness into revealed light) in the lower realms (i.e., in this lowly, physical world).17

On the basis of this explanation we can understand why light was created on the first day, prior to all other created beings. Light is the very purpose and goal that G‑d established in preparation for the creation of the worlds. Through His first utterance, “Let there be light,” which can also be read as “Let it be light,” He ensured that the entire creation that would come into existence – the world with all the created beings it contains – be transformed into light.

Further explanation is nevertheless called for: After every stage of creation (associated with a particular day of creation), the narrative concludes,18 “And G‑d saw that it was good.” “Good” refers to light, as indicated by the verse,19 “G‑d saw that the light was good,” i.e., light is equated with goodness. The repetition of the phrase, “And G‑d saw that it was good,” after the account of each day of Creation indicates that light is not merely the goal that He had established prior to Creation; it is drawn down within the creation itself, featured in every day of the Creation. It is thus necessary to understand how this conforms to the explanations given above, i.e., that light is the fundamental motivating factor behind the Creation but not one of the particular elements of Creation.

(Explanation is also required to correlate the above concept with the statement cited previously that G‑d hid and stored away the light that He had created on the first day, which seems to imply that the light is not revealed and manifest within the actual elements of creation.)

In resolution of the above: To refer back to the analogy within the human realm, the objective of an activity is expressed in two ways:

a) as it is revealed in the fundamental and comprehensive goal articulated in the thought and intent of the initiator before he begins acting;

b) as it is expressed in every phase of the person’s actions as he carries out that activity. In this way the person ensures that all these phases reflect his ultimate goal and purpose. During a given phase, the person is occupied with performing the activity itself, and the ultimate objective is not revealed in its full scope as it had been initially, before he began to take action. It merely operates in the background of his thought processes, guiding his conduct and causing it to reflect and resonate with his ultimate goal.

Similar concepts apply with regard to G‑d’s paramount goal for all of creation, i.e., the light that He created on the first day. Here, too, there are two levels of its expression:

a) the essence of the light (as explicitly stated in the Torah): “G‑d saw that the light was good.” This refers to the light itself as it was revealed on the first day and in the first utterance, before all created beings were brought into existence, to serve as their goal and purpose; and

b) a ray and a semblance of the light that was drawn down into each individual utterance and created being. This ray of G‑dly light is what empowers the created beings and enables them to reflect their ultimate goal – that they be transformed into light.

This second level of light is alluded to in the multiple repetition of the verse, “G‑d saw that it was good,” referring to light, but not in reference to the light as it shines in a manner that can be seen as it was on the first day, but rather as an allusion to light, the light as it is hidden as the inner motivating force behind every created being.

The above concept – that there exist two distinct dimensions to the light of the first day: a) the light as it existed before the created beings were brought into existence, and b) the light as it shines within the created beings – fittingly explains the two opinions regarding the mystical rungs identified with the light created on the first day:20 a) that this light refers to the rung of kesser; b) that it refers to the rung of chessed (kindness).

The difference between the two dimensions of light explained above corresponds to the difference between kesser and chessed: Kesser transcends the entire Seder HaHishtalshelus, the downward chainlike progression of heavenly realms that constitute the Spiritual Cosmos. It corresponds to the light of the first day as it existed prior to and transcending the entire structure of creation.

Chessed, in contrast, is the beginning of that chainlike progression, the first of the middos (emotive attributes), which correspond to the Seven Days of Creation.21 It is “the day that accompanies all the following six days,”22 (for the fundamental active force in creation is the sefirah of chessed).

Chessed thus serves as a ray that reflects how the purpose of the first day is both drawn down and also elicits the “light that is good” (the quality of chessed), into every created being subsequently brought into existence during the other five of the six days of Creation.

On this basis, we can now understand the Zohar’sstatement that אור, “light,” and רז, “mystery,” have the same numerical value, and explain the connection between the two terms. When a person establishes a goal and purpose prior to performing an action, the goal and purpose only exist in a revealed and manifest state in his mind and intent. The primary revelation and consummate expression of this goal and purpose are realized in their fullness only upon the completion and conclusion of the activity. During the entire time that the person is carrying out the activity, the goal and purpose remain largely hidden within him, receiving only a limited degree of his focus23 (only to the extent necessary to steer the activity to its desired objective).

So, too, is it with regard to G‑d’s creative activity: Since the goal and purpose of creation is light, that light will only be fully revealed when the creation reaches its consummate perfection, i.e., at the conclusion of man’s mission of refinement of the physical world, which will have been carried out over the course of the 6000 years of the world’s existence. Until the advent of that ultimate era – even though the light (the purpose) is present (and serves as an active force) within creation – it is nonetheless a secret and a mystery, i.e., a hidden force, to remain hidden until its revelation in the Ultimate Future.

This is also the meaning of our Sages’ statement that the light of the first day was hidden and stored away until the Ultimate Future, i.e., it was concealed as a “mystery” until that future time. However, the term “stored away” implies that it is present and continues to exist in the place where it was stored, for as explained above, a semblance of the hidden light is drawn down into creation and imparts it with the ability and strength to attain its ultimate goal.

Where was the light stored away? Our Sages24 teach that G‑d stored it in the Torah. In this manner, even when hidden it continually impacts all of creation.

To explain: In every activity (until the activity is completed), its goal is concealed within the details of the actual activity. It is via these details that the goal guides and leads the activity to its consummation.

A similar pattern applies regarding the light of the first day, the goal and purpose of all Creation. The revelation of this light in the Ultimate Future is contingent upon our Divine service comprising the study of the Torah and observance of the mitzvos in the present era.25Since these activities enable the creation to reach its goal and purpose, it follows that the light, symbolic of the objective of creation, is stored away exclusively in these activities. Moreover, since the Divine service of observing the mitzvos comes about through Torah study – as our Sages state,26 “Great is the study of the Torah because it leads to action” – it follows that the Torah is the primary place where the light is stored.

The directive from the above that we can apply in our Divine service is clear and straightforward. “Let there be light” is the ultimate purpose of the Divine service of all of created beings, i.e., that a person refine his corner of the world until it is transformed into light. As long as one has yet to illumine the world with the light of the Torah and its mitzvos, even though he has succeeded in driving out evil and darkness from his own personal world (to borrow our Sages’ expression,27 “he remains passive and does not commit a transgression,”) but has yet to transform these negative forces into light and goodness through his positive activities, he has not yet carried out his personal mission, nor has he fulfilled the intent and purpose of the Creation as a whole.

For the ultimate purpose of creation as a whole, and the ultimate purpose of the creation of man in particular, is not solely to “turn away from evil,”28 to work towards abolishing and preventing darkness, but primarily to “do good,” to act in a manner so as to transform the world into light and goodness.

Man’s Divine service must follow the pattern in which G‑d created the world:

a) Immediately at the outset of Creation, on the first day and with the first utterance, by creating light, He defined the world’s goal and purpose. Only afterwards did He create all the individual created beings that make up the world.

b) G‑d saw that each of the created beings was “good,” i.e., He drew down and illuminated each of the individual utterances of creation via a ray from the original light, in order that all subsequent Divine utterances and created beings be aligned with His intent.

Man’s Divine service should follow a similar pattern: a) Immediately upon awakening (each day in the morning and similarly, at every moment),29 a person becomes a new creation30 (comparable to the first day of Creation).31 The very first thing he should do before embarking on any phase of activity is to establish and clearly define his goal, imprinting it within his inner self and making it a given that the goal of all his activities be “Let there be light.”32 Only then, after making this inner resolute decision, can he proceed to implement the details of his planned mission.

b) In addition and in parallel to this resolute decision, he must make concerted efforts that the goal of spreading “Let there be light” also be felt afterwards, during every moment in which he is engaged in his mundane endeavors and activities throughout the day.

Just as the ultimate purpose of the creation as a whole is to generate light, so too does this apply in regard to the creation of the existence of darkness itself.33 {Darkness does not exist merely to enable man’s free choice, that he “do good” out of his own free will, i.e., were darkness and evil not to exist, it would not be possible to choose light; there would be no other option. However, were the enabling of free choice to be the sole intent of the creation of darkness, darkness would have no independent purpose; it would be no more than an intermediary through which the goal is attained, i.e., one’s choosing good would entail rejecting darkness, but there would be no independent purpose to darkness itself.

Instead, darkness was created for a purpose of its own}:34that it be transformed into light, that man through his Divine service recast darkness and enable it to generate light.35

A person might despair and think: How is it possible for me to take a world that is “chaos, emptiness, and darkness”36 and transform it into light? Moreover, how is it possible to transform the very darkness into light? To prevent such thoughts from arising, the Torah opens with the word Bereishis. Our Sages37 divide the word בראשית into two – ב׳ראשית, “two firsts” – and explain that all existence was created for the sake of “two firsts”: “for the sake of the Torah, which is called ‘first,’ and for the sake of Israel (the Jewish people), who are called ‘first.’ ”G‑d’s intent in bringing the world (including its darkness) into being was from the very outset38 for the Jewish people and for the Torah, i.e., that a Jew transform the world and its darkness into light through studying the Torah and fulfilling its mitzvos. This very intent aids the Jews and empowers them to succeed in carrying out this mission.

Through our Divine service of illuminating the world with the light of the Torah and its mitzvos during the six thousand years of the world’s existence, we will merit the revelations of the Ultimate Future. At that time, the light that was created on the first day will be manifest. Moreover, at that time, “The sun will no longer provide light for you by day… for G‑d will be an everlasting light for you,”39 with the coming of Mashiach. May this prophecy be realized in the immediate future.

Likkutei Sichos, Volume 10, p. 7ff. (Adapted from a sichah delivered on Simchas Torah, 5726 [1965])