B. The First Order of Business:
Separating Light From Darkness
(Literal Translation Study)

Introduction:

In the earlier study, we discussed the first order of G-d’s business and discovered that it was to separate the light from the darkness. In this study the goal is to pick apart the details into Hashem's word in order to understand even just a part of the depths of what Hashem is actually trying to communicate to His readers about who He is, His Glory, His majesty and His power and sovereign providence in creation.

Studies & Explanations:

Genesis 1:1

Common Translation (Green):

LiteraL Translated Definitions:

 בְּרֵאשִׁ֖ית: .the chief beginning or origin; genesis

בָּרָ֣א: fashioned by cutting or shaping; created; call into being

אֱלֹהִ֑ים: .Elohim; Hashem, G-d, The Almighty

with ( sign of direct object); sign; miraculous sign. : ֥אֵ֥ת

the heavens, the sky, the highest heavens; G-d. :הַשָּׁמַ֖יִם

”and you” (pronoun); “and with signs and wonders“ :וְאֵ֥ת

הָאָֽרֶץ: the whole common earth, the natural order of creation; the country,

the ground, the state, the earth, the land

LiteraL Translation:

Commentary:

Most translations say “In the beginning” but the Hebrew indicates something beyond a normal starting point. The Hebrew word indicates the chief origin. The genesis of the world and the universe. Meaning the beginning of space and time. The ultimate point of creation, where Hashem alone existed.

The word used for G-d in Genesis 1:1 is Elohim. Various Hebrew translations indicate that this word means more than “G-d.” It means The Almighty, or Hashem, the One true G-d, the G-d of Israel.

The word Elohim can also be translated to "god and G-d." This duality seems to point to the fact that, yes, in the beginning, Hashem formed other gods. As we have mentioned in other parts of our teaching, these gods are not comparable to Hashem in terms of deity. They are what Hashem terms later as "false gods." Reading other parts of scripture seems to indicate that the "gods" are sometimes referred to as the "angels" or "angelic beings," some of whom (like HaSatan) fell from their heavenly station so as to bring evil and sin into this world.

What does this mean?

Genesis 1:1 indicates that at the time of creation, Hashem first had to create a tangible and finite portion of Himself. Thus making the infinite finite and the intangible tangible. By first creating a spark of Himself, Hashem created the light that shone through the darkness and void. This light is not the same light that Hashem would later create on the fourth day of creation. Rather this light is His glory light, or the part of Himself that He wished to make visible in order to begin the creation process of every other thing in our atmosphere.

The use of the word HaShamayim also indicates that Hashem did in fact create other heavenly beings, that He would later call gods. They are in no way equal to Him, but these gods are the heavenly host that Hashem would have do His bidding. Some of these heavenly hosts would later exalt themselves above Hashem (in their own minds) and thus leave their station of doing Hashem’s work, and thus make themselves into gods and work to coax man to follow and worship them rather than Hashem.

Further, note that the word used to describe how Elohim created (when translated literally) connotes a very hands-on approach. Like a potter or stone cutter chiseling a form out of nothing, Elohim (G-d, Hashem) cut and shaped all that is with His very own hands.

Thus, beloved Jewish Israelite, ponder this: If the inanimate objects in the universe bent to the will of Hashem, how much more so should we, as Jewish Israelites obey Hashem? Just as Hashem was present to move the literal heavens and earth to bring forth His willed creation, He does the same inside each one who has his innate neshumah.

So, beloved Jewish Israelite, do not rest on your own understanding nor strength. Rather, trust in the earth forming, mountain moving, heaven bending G-d! With His power, He will transform you, His beloved child to His image for your good and His glory!

Genesis 1:2

Common Literal Translation:

Literal Translated Definitions:

she was (third person feminine) : הָיְתָ֥ה

without form; formless :תֹ֙הוּ֙

וָבֹ֔הוּ: “chaotic”; void

וְחֹ֖שֶׁךְ: absolute darkness; the darkness; the obscurity; the secret place. when taken עַל־פְּנֵ֣י : together) plausible trajectory for reaching; learning about)

 (Separated)

עַל־: about; on;

פְּנֵ֣י: the face (like the part of the human body.)

”abyss; chasm; depth“ :תְה֑וֹם

וְר֣וּחַ: “and Wind; air, ghost, soul, mind, spirit”

Elohim; Hashem, G-d, The Almighty :אֱלֹהִ֔ים

 hovercraft ;hovering; floating around; hydrofoil; air cushion; vehicle : ְמְרַחֶ֖פֶת

(when taken together) plausible trajectory for reaching; learning :עַל־פְּנֵ֣י 

 (Separated)

עַל־: about; on;

פְּנֵ֣י: the face (like the part of the human body.)

הַמָּֽיִם: water; the water; the waters

LiteraL Translation:

Commentary:

When we take the literal translation of the Hebrew words, it is easier to comprehend the utter disorganization that was present at the very beginning of space and time.

When Hashem started fashioning the highest heavens and the earth, there was chaos, there was no life, everything was dead and dark. Literally an abyss: A dark hole of nothingness.

We can imagine Hashem the Potter taking His chisel and working away on (and in) this chaos. The fragments falling away, creating a chaotic mess of cosmic particles. But, other parts of scripture tell us that Hashem is not the author of confusion, but of order and peace. So Hashem kept working. He kept chiseling away the darkness to bring death to life.

Is that not what is promised to us, oh beloved Jewish Israelites by way of the sanctifying work of the neshumah?

Speaking of the neshumah, we read more detail about the spark (or spirit) of Hashem in this verse. When translated the word for the spirit of Elohim also means “The Wind.”

The fact that Hashem describes His presence as a spirit or The Wind at the very outset of scripture supports Hashem’s own declarations that He has no physical form. Like the wind that cannot be seen, only felt, so Hashem exists eternally in a form that cannot be seen nor grasped but can be felt, and felt deeply. We may never see His presence physically, but we can know when He is around by looking for signs of His presence. Like the rusting of leaves by the wind, the subtleties can prove the presence of the Almighty.

It was Hashem (Elohim), and none other, that floated on the water. It was Hashem that was present amid the “chaos." Thus, it was Hashem alone who was, is, and always well be G-d and Creator, blessed be He!

Further, it is interesting to note the word that is used to describe the surface of the earth. 

When taking the literal Hebrew translation into English, the word connotes a human face. Similar to the pronoun (and you, the earth) used in Genesis 1:1, G-d is declaring that the earth is more than an object, but a life form.

As mentioned previously, this is a similar process that occurs for every Jew in the process of sanctification (or transforming into the holiness of Hashem). Though we are born in the image of Hashem, we are not born in His likeness. Our lives and inner man are chaotic. Full of sin, darkness, and disarray. Like black holes, there is no light.

But, when we receive the gift of Torah and commit to studying, learning, and living out the laws, decrees, and mitzvot held within, we are able to hear with our hearts the commands given by Hashem. This hearing reverberates with the neshumah that resides deep within our souls and thus communes with our spirit, in which the holy spark of Hashem begins to move. As we read and hear G-d’s commands with our ears, Hashem moves upon the face our still sinful inner-deep and creates in us a new heart (Ezekiel).

This new heart is chiseled out by Hashem, in a manner which He worked at the very outset of creation. Fashioned to His will and word, we become more and more transformed to the Holy Image of Hashem Himself. It is with this new heart that we are able not only learn the mitzvot of Hashem, but to perform them as well.

Genesis 1:3

Common Literal Translation:

Literal Translated Definitions:

וַיֹּ֥אמֶר: “And say, mean, utter, tell, relate”

 אֱלֹהִ֖ים:.Elohim; Hashem, The Almighty

(taken together) “Let there be a blinding" : יְהִ֣י-א֑וֹר

ֱ(Taken separately)

יְהִ֣י: ”diffuse light, illumination"

 אֽוֹר:"that there would be; will have“

וַֽיְהִי־אֽוֹר׃

(Separately)

וַֽיְהִי : “and let be”

“light”אֽוֹר׃

Literal Translation:

Commentary:

The profundity of this statement becomes apparent when we take the literal Hebrew translation of the connected words for “there be” and “light.” The literal translation, when taken together, is

“Let there be a blinding”.

Pause and think about what this means:

Out of the abyss of utter darkness, Elohim (Hashem)’s first order of business was to create a light so diffuse and illuminating that it was “blinding” in order to separate that which was dark from that which was light.

In other parts of scripture, the glory of Hashem is described as a blinding light:

Connecting this to verses one and two of Genesis 1, we can understand that in the midst of utter chaos and nothingness, Elohim sent forth His blinding glory to illuminate the chaos so that He could then work to bring it all under order. This light is not a mere brightness, but His Shekinah glory: The majestic presence or manifestation of G-d Himself. Upon Elohim (Hashem, G-d, Hashem)’s command the abyss became light and filled with His glory.

The voice of Elohim (Hashem) commanded and it was so. The same will be at the end of days, when Hashem returns to restore all the heavens, the earth, the land and nation of Israel and all of His Jewish people to the state of glory that existed at the very beginning in Gan Eden. Oh, what a blessed hope this is! And all the suffering servants say, come quickly Hashem, amen!

Genesis 1:3

Common Translation:

Literal Translated Definitions:

וַיַּ֧רְא: “And He saw, and G-dly"

אֱלֹהִ֛ים: Elohim; Hashem; The Almighty

אֶת־הָא֖וֹר:

אֶת־: The

הָא֖וֹר: Light

כִּי־ט֑וֹב: (together): "That's right"

(Separate)

כִּי־: because

ט֑וֹב: Good

וַיַּבְדֵּ֣ל (Separate):

וַיַּ: check-mark; denoting completion

בְדֵּ֣ל: "every shred; small piece"

אֱלֹהִ֔ים: Elohim; Hashem, The Almighty

בֵּ֥ין: Between

הָא֖וֹר: the lights

וּבֵ֥ין: Between _____and ; righteous and

הַחֹֽשֶׁךְ: The darkness

Literal Translation:

Commentary:

It is interesting to note that the Hebrew word used for “And He saw” also means “and G-dly,” as if to denote that when Elohim looked upon the blinding, Shekinah light of His own glory He saw that which was G-dly and good. Indeed, this is fitting. For, He saw Himself.

Connecting that fact with the rest of the phraseology in the verse, when Elohim looked at what was G-dly (and therefore because that light was good), He “separated” the light from the darkness.

Yet, also of worthy note is the word often translated into “separated”.

Looking at Strong’s dictionary, the exact letters (and therefore the word in Hebrew) "separated" is not precisely what is written in the Hebrew. Rather, the precise word (or combination of words) in Hebrew indicates something far deeper in meaning.

When taken separately, something quite astonishing appeared:

It was difficult to find a precise translation, but from the information gathered, it is as if G-d was declaring that He scoured every small nook and cranny in a meticulous fashion to check for the completeness of “separation” between the light and darkness. After this meticulous scrutiny of every detail, He gave the check-mark of completion, as if to denote,

Further, of interesting note is that there are two words in the verse for “between,” yet the same Hebrew word is not used.

Study into the second Hebrew word in the verse revealed that the second Hebrew word for “between” can also mean “righteous and.”

This is fascinating given that the use of this word is connected directly to the “blinding light.” It is as if Hashem inspired this word so as to indicate His light is what is righteous, especially when compared directly to the darkness, which His light is separated from.

When we think of what it means to be “holy” it means to be set apart for G-d’s glory.The Hebrew wording in Genesis 1:4 provides a poignant stark contrast to reveal this fact precisely.

For, during His meticulous scrutiny, Elohim was separating that which was light, and therefore righteous, from that which was not (i.e. “the darkness”). Later in His Torah and Tanakh, Hashem would equate His elect Jewish Israelite people to lights and stars, whose righteousness shines like stars in the night sky. This study of a literal translation helps to drive home the complexities of such statements made by Hashem.

Thus, the separation between not only light and darkness but also righteousness form unrighteousness is certainly a fitting first order of business for the absolutely pure and holy Almighty G-d, Elohim.

Genesis 1:5

Common Literal Translation:

Literal Translated Definitions:

וַיִּקְרָ֨א: (Together) .cry out" the same Hebrew word is also use for Leviticus (noun)"

(Separately):

וַיִּ: Check; check-mark; denoting completion

קְרָ֨א: called

 אֱלֹהִ֤ים: Elohim; Hashem; The Almighty

 ׀ לָאוֹר֙:

(Separately)

לָ: per (preposition)

אוֹר֙: the light

 י֔וֹם: Day (proper noun)

 וְלַחֹ֖שֶׁךְ: and dark

 קָ֣רָא: called

 לָ֑יְלָה: night

(Separately): וַֽיְהִי־עֶ֥רֶב

 וַֽיְהִי־: and there was

עֶ֥רֶב: evening

 וַֽיְהִי־בֹ֖קֶר:

 וַֽיְהִי־: and there was

בֹ֖קֶר: morning

 י֥וֹם: day

 אֶחָֽד: one

Literal Translation:

Commentary:

Further study of the Hebrew word that is commonly translated into “He said” reveals that this word also means “cried out.”

Through careful examination, we also see a similar word structure as was used for the word “separated” in verse four. Thus, we again considered the parts of the Hebrew word separately and once again found another pearl of G-d’s wisdom.

When considering the parts of the word for “cried out,” the Hebrew word denotes that Elohim (Hashem), looked over His separation of light and darkness (or righteousness and unrighteousness), and after His careful scrutiny (in verse 4) Elohim gave the “check-mark” for pleasing completion and then called the light (His Shekinah, blinding light) Day.

When taken together, the Hebrew words gives the connotation that Elohim did not merely make a meek statement, but rather a loud declaration. A loud crying out of (this is) Day, which He was declaring is distinctly different than the dark, which is called night.

However, look closely and we see that when Elohim declared the darkness to be night, the same bravado was not indicated. Considering Hashem and all of His attributes, this difference is not surprising. Especially when considering that the word previously used in verse four to distinguish between the light and dark indicated Elohim’s separation between that which was righteous and that which was not.

Thus, the Hebrew seems to indicate that the perfectly righteous G-d of Israel boldly declared that which was righteous (His blinding, Shekinah light) in a manner that gives its preeminence over that which is dark and unrighteous.

Closing & Application:

Tying all of these nuggets of Holy wisdom together with our previous study of Genesis chapter 1 and G-d’s first order of business, which was to separate His Holy light from the darkness, I pray that Hashem will work to convict your heart of His truth: That G-d did not simply separate day from night. Instead, Hashem's first order of business was to separate out that which is holy, righteous, and good from that which is dark, sinful and evil. May this truth help you to grow in the knowledge of the One True G-d, the G-d of Israel, and grow in His grace.

Am Yisrael Chai!

Kimberly Davis