Madlik Podcast – Disruptive Torah Thoughts on Judaism

Let The Sunshine


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Let the Sun Shine

Source Sheet by Geoffrey Stern

 

 

Bereishit Rabbah 11

(2) "And Elokim blessed the seventh day and sanctified it"- ....

 

R' Elazar says: "He blessed it" with a candle and this occurred to me, one time I lit a candle on the eve of Shabbat and I came and I found it [still] lit at the end of Shabbat and it wasn't diminished at all. "He blessed it" with the light of the face of man, "He sanctified it" with the light of of the face of man. The light of man's face throughout the week isn't comparable to [his face] on Shabbat. "He blessed it" with luminaries, R' Shimon son of Yehuda the man of Acco says in the name of R' Shimon: even though the luminaries were cursed from the Shabbat eve they were not smitten until the termination of the Sabbath.

 

 This agrees with the Rabbis but not with R. Assi who maintained: Adam's glory did not abide the night with him. What is the proof? But Adam passeth not the night in glory (Ps XLIX, 13). The Rabbis maintain: His glory abode with him, but at the termination of Sabbath He deprived him of his splendor and expelled him from the Garden of Eden, as it is written, Thou changest his countenance, and sendest him away (Job XIV, 20)

 

As soon as the sun set on the night of the Sabbath, the Holy One Blessed be He wished to hide the light, but He showed honor to the Sabbath; hence it is written, AND GOD BLESSED THE SEVETNTH DAY: whereupon did He bless it? With light. When the sun set on the night of the Sabbath, the light continued to function [the primeval light] whereupon all began praising, as it is written Under the whole heaven they sing praises to Him (ibid XXXVII, 3); wherefore? Because His light [reaches] unto the ends of the earth (ibid). ...

 

Rabbi Levi said in the name of Rabbi Z’eira: That light served for thirty-six hours - twelve hours on the eve of Shabbat, twelve hours of the night of Shabbat, and the twelve hours of Shabbat [day]. Once the sun set on Saturday night, the darkness began to settle in. Adam was terrified, [thinking] Surely indeed the darkness shall bruise [E.V. 'envelop'] me (Ps, CXXXIX, 11): shall he of whom it is written, He shall bruise they head (Gen. III, 15), now come to attack me! [under the cover of darkness] What did the Lord do for him? He made him find two flints which he struck against each other; light came forth and he uttered a blessing over it; hence it is written, But the night was light unto me - ba'adeni ( PS. loc. cit.), i.e. the night was light in my Eden (be'edni'). This agree with Samuel, for Samuel said: Why do we recite a blessing over a lamp [fire] at the termination of the Sabbath? Because it was then created for the first time [artificial light]. ....

 

בראשית רבה י״א

(ב) וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וגו',...

 

 רַבִּי אֶלְעָזָר אוֹמֵר בֵּרְכוֹ בְּנֵר, וּבִי הָיָה הַמַּעֲשֶׂה, פַּעַם אַחַת הִדְלַקְתִּי אֶת הַנֵּר בְּלֵילֵי שַׁבָּת וּבָאתִי וּמָצָאתִי אוֹתוֹ בְּמוֹצָאֵי שַׁבָּת דָּלוּק וְלֹא חָסַר כְּלוּם. בֵּרְכוֹ בְּאוֹר פָּנָיו שֶׁל אָדָם, קִדְּשׁוֹ בְּאוֹר פָּנָיו שֶׁל אָדָם. לֹא דוֹמֶה אוֹר פָּנָיו שֶׁל אָדָם כָּל יְמוֹת הַשַּׁבָּת, כְּמוֹ שֶׁהוּא דּוֹמֶה בְּשַׁבָּת. בֵּרְכוֹ בַּמְּאוֹרוֹת, רַבִּי שִׁמְעוֹן בַּר יְהוּדָה אִישׁ כְּפַר עַכּוֹ אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְּאוֹרוֹת מֵעֶרֶב שַׁבָּת, אֲבָל לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת,

 

 אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כִּדְרַבִּי אַמֵּי, דְּאָמַר רַבִּי אַמֵּי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַה טַּעַם (תהלים מט, יג): וְאָדָם בִּיקָר בַּל יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְּמוּ. וְרַבָּנָן אָמְרֵי, לָן כְּבוֹדוֹ עִמּוֹ, וּמוֹצָאֵי שַׁבָּת נִטַּל מִמֶּנּוּ זִיווֹ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּלֵילֵי שַׁבָּת, בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְנֹז אֶת הָאוֹרָה, וְחָלַק כָּבוֹד לַשַּׁבָּת. הֲדָא הוּא דִכְתִיב: וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ, בֵּרְכוֹ בְּאוֹרָה, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי הַשַּׁבָּת הִתְחִילָה הָאוֹרָה וְהָיְתָה מְשַׁמֶּשֶׁת, הִתְחִילוּ הַכֹּל מְקַלְּסִין, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ,...

 

 

 בִּי לֵוִי בְּשֵׁם רַבִּי זְעֵירָא אָמַר, ל"ו שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁנֵים עָשָׂר שֶׁל עֶרֶב שַׁבָּת, וּשְׁנֵים עָשָׂר שֶׁל לֵילֵי שַׁבָּת, וּשְׁנֵים עָשָׂר שֶׁל שַׁבָּת. כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֵשׁ וּבָא וְנִתְיָרֵא אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי, אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּג לִי, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהֵקִישָׁן זֶה לָזֶה וְיָצָא מֵהֶן אוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב: וְלַיְלָה אוֹר בַּעֲדֵנִי. מַה בֵּרַךְ עָלֶיהָ, בּוֹרֵא מְאוֹרֵי הָאֵשׁ.

 

 אַתְיָא כִּשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת, מִפְּנֵי שֶׁהִיא תְּחִלַּת בְּרִיָּתָהּ.

 

 

See also Bereshit Rabba 12:6 and here.

 

 

Avodah Zarah 8a

The Sages taught: On the day that Adam the first man was created, when the sun set upon him he said: Woe is me, as because I sinned, the world is becoming dark around me, and the world will return to the primordial state of chaos and disorder. And this is the death that was sentenced upon me from Heaven. He spent all night fasting and crying, and Eve was crying opposite him. Once dawn broke, he said: Evidently, the sun sets and night arrives, and this is the order of the world.

 

עבודה זרה ח׳ א

ת"ר יום שנברא בו אדם הראשון כיון ששקעה עליו חמה אמר אוי לי שבשביל שסרחתי עולם חשוך בעדי ויחזור עולם לתוהו ובוהו וזו היא מיתה שנקנסה עלי מן השמים היה יושב בתענית ובוכה כל הלילה וחוה בוכה כנגדו כיון שעלה עמוד השחר אמר מנהגו של עולם הוא

 

 

Avodah Zarah 8a

the Sages taught: When Adam the first man saw that the day was progressively diminishing, as the days become shorter from the autumnal equinox until the winter solstice, he did not yet know that this is a normal phenomenon, and therefore he said: Woe is me; perhaps because I sinned the world is becoming dark around me and will ultimately return to the primordial state of chaos and disorder. And this is the death that was sentenced upon me from Heaven, as it is written: “And to dust shall you return” (Genesis 3:19). He arose and spent eight days in fasting and in prayer. Once he saw that the season of Tevet, i.e., the winter solstice, had arrived, and saw that the day was progressively lengthening after the solstice, he said: Clearly, the days become shorter and then longer, and this is the order of the world. He went and observed a festival for eight days. Upon the next year, he observed both these eight days on which he had fasted on the previous year, and these eight days of his celebration, as days of festivities. He, Adam, established these festivals for the sake of Heaven, but they, the gentiles of later generations, established them for the sake of idol worship.

 

עבודה זרה ח׳ א

ת"ר לפי שראה אדם הראשון יום שמתמעט והולך אמר אוי לי שמא בשביל שסרחתי עולם חשוך בעדי וחוזר לתוהו ובוהו וזו היא מיתה שנקנסה עלי מן השמים עמד וישב ח' ימים בתענית [ובתפלה] כיון שראה תקופת טבת וראה יום שמאריך והולך אמר מנהגו של עולם הוא הלך ועשה שמונה ימים טובים לשנה האחרת עשאן לאלו ולאלו ימים טובים הוא קבעם לשם שמים והם קבעום לשם עבודת כוכבים

 

 

Shabbat 21b

The Gemara asks: What is Hanukkah, and why are lights kindled on Hanukkah? The Gemara answers: The Sages taught in Megillat Taanit: On the twenty-fifth of Kislev, the days of Hanukkah are eight. One may not eulogize on them and one may not fast on them. What is the reason? When the Greeks entered the Sanctuary, they defiled all the oils that were in the Sanctuary by touching them. And when the Hasmonean monarchy overcame them and emerged victorious over them, they searched and found only one cruse of oil that was placed with the seal of the High Priest, undisturbed by the Greeks. And there was sufficient oil there to light the candelabrum for only one day. A miracle occurred and they lit the candelabrum from it eight days. The next year the Sages instituted those days and made them holidays with recitation of hallel and special thanksgiving in prayer and blessings. 

 

שבת כ״א ב

מַאי חֲנוּכָּה? דְּתָנוּ רַבָּנַן: בְּכ״ה בְּכִסְלֵיו יוֹמֵי דַחֲנוּכָּה תְּמָנְיָא אִינּוּן דְּלָא לְמִסְפַּד בְּהוֹן וּדְלָא לְהִתְעַנּוֹת בְּהוֹן. שֶׁכְּשֶׁנִּכְנְסוּ יְווֹנִים לַהֵיכָל טִמְּאוּ כׇּל הַשְּׁמָנִים שֶׁבַּהֵיכָל. וּכְשֶׁגָּבְרָה מַלְכוּת בֵּית חַשְׁמוֹנַאי וְנִצְּחוּם, בָּדְקוּ וְלֹא מָצְאוּ אֶלָּא פַּךְ אֶחָד שֶׁל שֶׁמֶן שֶׁהָיָה מוּנָּח בְּחוֹתָמוֹ שֶׁל כֹּהֵן גָּדוֹל, וְלֹא הָיָה בּוֹ אֶלָּא לְהַדְלִיק יוֹם אֶחָד. נַעֲשָׂה בּוֹ נֵס וְהִדְלִיקוּ מִמֶּנּוּ שְׁמוֹנָה יָמִים. לְשָׁנָה אַחֶרֶת קְבָעוּם וַעֲשָׂאוּם יָמִים טוֹבִים בְּהַלֵּל וְהוֹדָאָה.

 

 

Shabbat 21b

Beit Shammai and Beit Hillel disagree as to the nature of that adjustment. Beit Shammai say: On the first day one kindles eight lights and, from there on, gradually decreases the number of lights until, on the last day of Hanukkah, he kindles one light. And Beit Hillel say: On the first day one kindles one light, and from there on, gradually increases the number of lights until, on the last day, he kindles eight lights.

 

שבת כ״א ב

בֵּית שַׁמַּאי אוֹמְרִים: יוֹם רִאשׁוֹן מַדְלִיק שְׁמֹנָה, מִכָּאן וְאֵילָךְ פּוֹחֵת וְהוֹלֵךְ. וּבֵית הִלֵּל אוֹמְרִים: יוֹם רִאשׁוֹן מַדְלִיק אַחַת, מִכָּאן וְאֵילָךְ מוֹסִיף וְהוֹלֵךְ.

 

 

Source Sheet created on Sefaria by Geoffrey Stern

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Madlik Podcast – Disruptive Torah Thoughts on JudaismBy Geoffrey Stern

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