כִּי-עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה-אוֹר
“For with you is the spring of life. In your light shall we see light.” Psalms 36:9
Hanukkah
Parashat Mikketz (Genesis 41:1-44:17) always coincides with Hanukkah. In this sidra, we see Joseph rise to power over all of Egypt, but this is only after he defeats temptation. All around Joseph were attempts to erode his faith, pressuring him to conform to the flow of society. The darkness pressed in against him, but could not defeat his light. This is directly analogous to the history and meaning of Hanukkah. Concealed within the beginning of this section, there is even a hidden description of a Menorah,
“He slept and dreamed a second time: and behold, seven heads of grain came up on one stalk, healthy and good.” Genesis 41:5
The Baal HaTurim, R’ Ya’akov ben Asher (1269 – 1343 CE), comments,
“One one stalk – The masoretic note ג׳, means that this phrase appears three times in the Tanach: twice in this narrative and once with regard to the Menorah (Exodus 37:19). This indicates that prosperity is a light for the world (אור לעולם). Therefore, Pharoah saw the good ears of grain on one stalk. But he did not see the scorched ears on one stalk.” Baal HaTurim on Genesis 41:5, Mesorah Publications, ltd., pg. 377
Hanukkah commemorates the rededication of the Temple after it was defiled by the Greeks. The word “Hanukkah” itself means “dedication.” The Jewish people, led by Judah Maccabee, stood up for truth and morality against not only a superior army, but a cultural force of Hellenism that swept across the ancient world. Its story is found in the Apocrypha, in the books of 1st and 2nd Maccabees. The Talmud brings down a tradition regarding the celebration,
“What is the reason for Hanukkah? For our Rabbis taught: On the twenty-fifth of Kislev commence the days of Hanukkah…For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the High Priest,but which contained sufficient for one day’s lighting only; yet a miracle was wrought therein and they lit the lamp therewith for eight days. The following year these days were appointed a Festival with the recital of Hallel and thanksgiving.” Shabbat 21b, Soncino Press Edition
The only place in the Bible where חֲנֻכָּה Hanukkah is mentioned is in the New Testament. On the Festival of Hanukkah, Yeshua went to the Temple,
“It was the Feast of Hanukkah at Jerusalem. It was winter, and Yeshua was walking in the Temple, in Solomon’s porch.” John 10:22-23
What is the connection between Hanukkah and Mashiach? Hanukkah is known as the ‘Festival of Lights’, and it is filled with rich symbolism, including the Hanukkiah (a 9 branched candelabra) and the dreidel. The word “dreidel” is a Yiddish word meaning to turn, and is a spinning top with a Hebrew letter on each of its four sides. The four letters, nun, gimel, hei and shin form an acronym for the words “nes gadol haya sham” – a great miracle happened there. These four letters have the gematria of the word ‘Mashiach.’
נ ג ה ש = משיח = 358
Infinite Light
וַיֹּאמֶר אֱלֹהִים יְהִי אֹור וַיְהִי־אֹור
“God said, Let there be light, and there was light.” Genesis 1:3
These words still echo and resonate throughout Creation. This Light that is spoken of in Genesis is not referring to the small spectrum of visible light but the Primordial Light that illuminated the universe at its inception. How was this light brought forth? Genesis Rabbah says,
“R. Simeon b. R. Jehozadak asked R. Samuel b. Nahman: ‘As I have heard that you are a master of haggadah, tell me whence the light was created?’ He replied: ‘The Holy One, blessed be He, wrapped Himself therein as in a tallit and irradiated with the lustre of His majesty the whole world from one end to the other…” Genesis Rabbah 3:4, Soncino Press Edition
Every morning during shacharit (morning) prayers, when putting on the tallit, the following Scripture is read,
“He covers himself with light as with a garment. He stretches out the heavens like a curtain.” Psalms 104:2
Incredibly, the Light that HaShem revealed into the world was through concealment, or a contraction of his Infinite Light. The gematria of Ohr Light, is equivalent to the Hebrew word for Infinity, Ein Sof,
אור = Ohr, Light = 207 אין סוף = Ein Sof, Infinity = 207 רז = Raz, Secret = 207
This Light was unique. According to the Sages, one could see from one end of the universe to the other with it,
“The light which the Holy One, blessed be He, created on the first day was such that man could see thereby from one end of the universe to the other.” Leviticus Rabbah 11:7, Soncino Press Edition
The entire universe is estimated to be 93.2 billion light years across! While oftentimes this light is spoken of as being “created,” it was actually “formed.” The book of Isaiah describes this important nuance between darkness and light,
יֹוצֵר אֹור וּבֹורֵא חשֶׁךְ
“I form the light, and create darkness.” Isaiah 45:7
There is literally a world of difference between the verbs bara (create) and yatzar (form). The word ‘bara’ refers to creation ex nihlio, that is, from nothing. The word ‘yatzar’ refers to shaping something already in existence. For instance, a sculptor who creates a sculpture doesn’t actually create the clay material, he simply shapes it. R’ Aryeh Kaplan explains,
“. . . the concept of “creation” means “something from nothing,” while “formation” is “something from something”. Light emanates from God’s essence, and is therefore “something from something”. Darkness, on the other hand, is a completely novel concept, and has no relationship to God. It is therefore “created” – “something from nothing.” . . . All creation was originally filled with the Light of the Infinite Being, and therefore, “darkness”, which is the restraint and constriction of this Light, was something completely novel. It is for this reason that the word “created” is used with regard to darkness. The thread of Light that entered this darkness of the Vacated Space, however, had its origin in the original Infinite Light, and is therefore said to be “formed.” Rabbi Aryeh Kaplan, Commentary on the Bahir, pg. 99
Primordial Light
The opening chapters of Genesis conclude each day with the phrase,
וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יֹום אֶחָד…יֹום שֵׁנִי…שְׁלִישִי
vayehi erev, vayehi boker, yom echad…yom sheni…yom shlishi “And there was evening, and there was morning, day one…the second day…the third day”
Genesis is far more complex than what appears on the surface, and interesting questions arise when it is studied in depth. For instance, how can there be an evening and a morning before the Sun was created?! The word erev (evening) here links to the word mixture, or chaos, where the word boker (morning) links to the word order. The Creation is developing in a process that goes from chaos to order. On Day 3, Genesis reveals that plants were created. As we understand it, plants require a process called photosynthesis to grow. Yet, if plants were created on Day 3, and the Sun was created on Day 4, how can one explain this? The answer is that the Primordial Light gave life to the world. For three days, it illuminated the Universe, and it was hidden. It was revealed and concealed three times, before HaShem hid it away. If the Primordial Light were shining today, its light would literally “eclipse” the sun. To what can this be likened? Imagine for a moment if you could stand on the surface of the sun, in the midst of indescribable light and you turned on a flashlight. Genesis Rabbah explains,
“It was taught: The light which was created in the six days of Creation cannot illumine by day, because it would eclipse the light of the sun, nor by night, because it was created only to illumine by day. Then where is it? It is stored up for the righteous in the Messianic future, as it says, ‘Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days (Isaiah 30:26).” Genesis Rabbah 3:6, Soncino Press Edition
The Sun and The Moon
The Sun is the largest object in our Solar System, and it accounts for 99.8% of its mass. Genesis says,
“G-d made the two great lights, the greater light to rule the day, and the lesser light to rule the night. He also made the stars.” Genesis 1:16
There is something unusual about the size of the Sun and Moon: They appear the same size in the sky from the vantage point of earth. This is unusual. What are the statistical probabilities that our planet, its sun and moon, are positioned so perfectly that they align, forming almost a hand and glove fit from the perspective of earth? It is almost as if we were intentionally given front row seats in a theater. Discover Magazine says,
“The beautiful symmetry of a total solar eclipse happens because—by pure chance—the sun is 400 times larger than the moon but is also 400 times farther from Earth, making the two bodies appear the exact same size in the sky.” Discover Magazine, 20 Things You Didn’t Know About… Eclipses, LeeAundra Temescu, July-Aug Issue [1]
“Pure chance” is a scientific term that graces the pages of scientific journals, literature and magazines around the world. In all of creation, HaShem has a message, a design, a purpose. The Sun is likened to a Bridegroom,
“In them He set a tabernacle for the sun, which is like a bridegroom coming out of his chuppah (marriage canopy).” Psalm 19:4-5
The title ‘Bridegroom’ is a term for ‘Zeir Anpin’ and the Mashiach. One day, the Bridegroom will reveal his light hidden since the Six Days of Creation, as Isaiah says,
“Moreover the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, in the day that HaShem binds up the fracture of his people, and heals the wound they were struck with.” Isaiah 30:26
What is the secret of this passage? To unlock this, the Messiah is linked to the Sun. The Midrash Rabbah identifies Messiah as “Yinnon,”
“The School of R. Jannai said: His name is Yinnon, for it is written, “Before the sun was, his name is Yinnon” (Ps. 72:17). Lamentations Rabbah 1:51, Soncino Press Edition
It is fascinating to note that in Psalm 72:6, the word Mashiach Yeshua is encoded:
עִם־שָׁמֶשׁ וְלִפְנֵי ירֵחַ
משיח ישוע
“…with the sun and before the moon…” Psalm 72:6
Malachi says,
וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ
“But to you who fear My Name the Sun of Righteousness shall arise with healing in His wings.” Malachi 4:2
The Midrash Rabbah identifies this passage as Messianic,
“Moses asked: ‘shall they remain in pledge forever?’ G-d replied: ‘No, only Until the sun appears’, that is, till the coming of the Messiah; for it says, But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” Exodus Rabbah 31:10, Soncino Press Edition
Messiah says that while he is in the world, he is the Light of the world,
“I am the Light of the world. He who follows me will not walk in the darkness, but will have the light of life. . . I must work the works of him who sent me, while it is day. The night is coming, when no one can work. While I am in the world, I am the Light of the world.” John 8:12, 9:4-5
The gematria for the phrase “Light of the World” equals 358, that of Mashiach:
אור העולם = משיח = 358
Ohr HaOlam = Mashiach = 358 Light of the World = Messiah = 358
If it is now “night,” and Messiah is figuratively represented by the Sun, then who is the Moon? Yeshua speaks to Israel and says that they are the Light of the world, likening them to a Menorah,
“You are the light of the world. A city located on a hill cannot be hidden. Neither do you light a menorah, and put it under a measuring basket, but on a stand, and it shines to all who are in the house. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” Matthew 5:14-16
The Moon has no light of her own,only reflects the light of the Sun (Tiferet). The moon is “Rachel,” that is, the Shekhinah, the Bride, the Sefirah Malchut, or the mystical body of Israel. 1st John says,
“Beloved, now we are children of G-d, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. Everyone who has this hope set on him purifies himself, even as he is pure.” 1 John 3:2-3
According to this passage, one day the Bride (Israel) will shine like the Bridegroom (Messiah), and the Bridegroom will shine like the Primordial Light (He is glorified). The book of Zechariah actually says this explicitly,
“He who is feeble among them on that day will be like David, and the house of David will be like G-d, like the Angel of Hashem before them.” Zechariah 12:8
In that day, the radiance of HaShem will illuminate the world,
“The sun shall be no more your light by day; neither for brightness shall the moon give light to you, but HaShem will be to you an everlasting light, and your G-d your glory. Your sun shall no more go down, neither shall your moon withdraw itself; for HaShem will be your everlasting light, and the days of your mourning shall be ended.” Isaiah 60:19-20
Revelation says this will be in the New Jerusalem,
“The city has no need for the sun, neither of the moon, to shine, for the very glory of G-d illuminated it, and its lamp is the Lamb. The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it.” Revelation 21:23-24
The Menorah
“The Holy One, blessed be He, is all light, as it says, “And the light dwells with Him” (Daniel 2:22). Yet He said to Israel: “Prepare for Me a candelabra and lamps.” Midrash Rabbah, cited at Chabad.org [2]
1st John also says that HaShem is ‘light,’
“This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him and walk in the darkness, we lie, and do not tell the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Yeshua the Messiah, his Son, cleanses us from all sin.” 1 John 1:5-7
The spiritual act of lighting the Menorah illuminates not only physical darkness, but shines into the spiritual worlds as well. The menorah has seven branches, which link to the sevenfold Spirit of Mashiach,
“The (1) Spirit of HaShem will rest on him, the Spirit of wisdom (2) and understanding (3), the Spirit of counsel (4)and might (5), the Spirit of knowledge (6) and of the (7) fear of Hashem.” Isaiah 11:2, cf. Revelation 1:4
In Parashat Beha’alotcha (Numbers 8:1-12:16), the commandment to light the menorah is phrased in an interesting way. It does not say “when you light the candles” but rather “When you raise light.” Rashi comments,
“This is to teach us that that lamplighter must hold the flame to the wick until a flame arises of its own accord.” Rashi cited at Chabad.org [2]
The Lubavitcher Rebbe says,
“The spiritual significance of the mitzvah of lighting the menorah is that one should be a “lamplighter” who ignites that latent potential within “the soul of man, a lamp of G-d” (Proverbs 20:27). Here, too, the endeavor must be to kindle the lamp “so that a flame arises of its own accord.” In teaching and influencing one’s fellow, the objective should be to establish him or her as a self-sufficient luminary: to assist in developing his talents and abilities so that his lamp independently glows and, in turn, kindles the potential in others.” The Lubavitcher Rebbe, Chabad.org [3]
The Oil
Leviticus says,
צַו אֶת־בְנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאֹור לְהַעֲלֹת נֵר תָּמִיד
“Command the children of Israel, that they bring to you pure olive oil beaten for the light, to cause a lamp to burn continually.” Leviticus 24:2, cf. Exodus 27:20
Midrash Tanchuma reveals why olive oil is so important,
לָמָּה לֹא שֶׁמֶן אֱגוֹזִים וְלֹא שֶׁמֶן צְנוֹנוֹת וְלֹא שֶׁמֶן דָּגִים אוֹ שְׁאָר שְׁמָנִים אֶלָּא שֶׁמֶן שֶׁל זַיִת? לְפִי שֶׁהַזַּיִת סִימַן אוֹרָה לָעוֹלָם
“Why not nut oil, radish oil, fish oil or any other oil, but only olive oil? Because olive oil symbolizes the light for the world.” Midrash Tanchuma, Tetzaveh 6:3
Exodus Rabbah says,
“Yet Jeremiah comes and says: ‘A leafy olive tree, fair with goodly fruit’! In truth, [he comes to teach us] that just as the olive is marked out for shrivelling while it is yet on its tree, after which it is brought down from the tree and beaten, and after it has been beaten is brought up to the vat and placed in a grinding-mill, where it is ground and then tied up with ropes, and then stones are brought and then at last it yields its oil, so it is with Israel: the heathen come and beat them about from place to place, imprison them and bind them in chains, and surround them with officers, and then at last do Israel repent [of their sins] and God answers them. Whence do we know this? Because it says, ‘And the children of Israel sighed, and God heard their groaning… and God took cognizance of them (Exodus 2).’ What made Jeremiah compare Israel to an olive tree? Because all liquids commingle one with the other, but oil refuses to do so and keeps separate. So Israel does not mingle with the heathen…” Exodus Rabbah 36, Soncino Press Edition
The olives must be crushed,
“Command the children of Israel, that they bring to you pure olive oil beaten for the light, to cause a lamp to burn continually.” Leviticus 24:2
On the night of Passover, Yeshua went to the Mount of Olives, to a place called גת שמנים ‘Gat-Shemanim’ literally the ‘Oil Press.’
“They came to a place which was named Gethsemane. He said to his disciples, Sit here, while I pray. He took with him Peter, Jacob, and Yochanan, and began to be greatly troubled and distressed. He said to them, My soul is exceedingly sorrowful, even to death. Stay here, and watch. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. He said, ‘Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.” Mark 14:32-36
Of King David it says,
“David went up by the ascent of the Mount of Olives, and wept as he went up; and he had his head covered, and went barefoot: and all the people who were with him covered every man his head, and they went up, weeping as they went up.” 2 Samuel 15:30
The Targum identifies the Mount of Olives with the Mount of the Messiah,
“And the dove came to him at the evening time, and, behold, a leaf of olive gathered, broken off, she brought in her mouth, and which she had taken from the Mount of the Meshiha.” Jerusalem Targum
The Midrash says,
“. . . just as the dove brought light to the world, so you bring light to the world, as it says, ‘And nations shall walk at thy light’ (Isa. 60:3). When did the dove bring light to the world? In the days of Noah, as it says, ‘And the dove came in to him at eventide; and lo in her mouth an olive leaf freshly plucked’ (Gen. 8:11)” Song of Songs Rabbah 1:66, 4:2, Soncino Press Edition
The Hidden Light
In this Exodus 35, it doesn’t just say ‘the oil for light’ but ‘the oil for THE light,”
וְאֶת־מְנֹרַת הַמָּאֹור וְאֶת־כֵּלֶיהָ וְאֶת־נֵרֹתֶיהָ וְאֵת שֶׁמֶן הַמָּאֹור׃
“…the Menorah also for the light (ha-ma’or), with its vessels, its lamps, and the oil for the light (ha-ma’or).” Exodus 35:14
Psalms 132 says,
שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתי נר לִמְשִׁיחִי
“There I will make the horn of David to bud. I have ordained a lamp for my Messiah.” Psalms 132:17
Rashi says,
“The King Messiah, who is compared to light, as it is stated (below 132:17): “I have set up a lamp for my anointed,” and Elijah the prophet, who is true, a faithful prophet.” Rashi on Psalm 43:3, Judaica Press, cited at Chabad.org [4]
Midrash Tanchuma says,
מַה כְּתִיב אַחֲרָיו, שֶׁמֶן לַמָּאוֹר, זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁנֶּאֱמַר: שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתִּי נֵר לִמְשִׁיחִי
"After this it is written, ‘oil for the light’ – this is King Messiah, as it says, “I will make the horn of David grow, I will prepare a lamp for My Anointed.” (Psalm 132:17) Midrash Tanchuma, Parashat T’rumah 7, Cited in Concealed Light, Dr. Tsvi Sadan, Vine of David, pg. 232
The book of Daniel says,
“He reveals the deep and secret things, he knows what is in the darkness, and the light dwells with him.” Daniel 2:22
The Midrash Rabbah comments on this passage,
“R. Abba of Serungayya said: ‘And the light dwells with him “alludes to the royal Messiah.” Genesis Rabbah 1:6, Soncino Press Edition
The Midrash Rabbah identifies the name of the Messiah as the Nehirah, Light,
“The School of R. Jannai said: His name is Yinnon, for it is written, ‘Before the sun was, his name is Yinnon’ (Ps. 72:17). R. Biba of Sergunieh said: ‘His name is Nehirah (LIGHT), as it is stated, ‘And the light (nehorah) dwells with Him (Dan. 2:22)’ . . .R. Judah b. R. Simon said in the name of R. Samuel b. R. Isaac: ‘King Messiah, whether he be of those still living or of those who are dead, bears the name of David.” Lamentations Rabbah 1:51, Soncino Press Edition
Pesikta Rabbati comments on the verse ‘In your light, we see light’,
“What is meant by ‘in Your light do we see light’? What light is it that the congregation of Israel looks for as from a watchtower? It is the light of Messiah, of which it is said, ‘And God saw the light that it was good’ (Gen 1:4). This verse proves that the Holy One, blessed be He, contemplated the Messiah and his works before the world was created, and then under His throne of glory put away His Messiah until the time of the generation in which he will appear. Satan asked the Holy One, blessed be He, for whom is the light which is put away under Your throne of glory? God replied: For him who will turn thee back and put thee to utter shame. Satan said: Master of the universe, show him to me. God replied: Come and see him. And when he saw him, Satan was shaken, and he fell upon his face and said: Surely this is the Messiah who will cause me and all the counterparts in heaven of the princes of the earth’s nations to be swallowed up in Gehenna…in that hour all the princely counterparts of the nations, in agitation, will say to Him: Master of the universe, who is this through whose power we are to be swallowed up? What is his name? What kind of being is he?” Pesikta Rabbati 36.1, translated by R’ William G. Braude, Yale University Press, pgs. 677-678
Thus the light that is sown is Mashiach,
“Light is sown for the righteous, and gladness for the upright in heart.” Psalms 97:11
The book of Isaiah says that the Light will dawn in the Galilee,
“But there shall be no more gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali; but in the latter time he has made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations.” Isaiah 9:1
The New Testament says,
“Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, that it might be fulfilled which was spoken through Isaiah the prophet, saying, ‘The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles, the people who sat in darkness saw a great light, to those who sat in the region and shadow of death, to them light has dawned.’ From that time, Yeshua began to proclaim, and to say, “Repent! For the Kingdom of Heaven is at hand.” Matthew 4:13-17
Walk in the Light
Darkness is linked to greed as “having a bad eye” was an idiomatic expression for being greedy,
“The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!” Matthew 6:22-23
Isaiah admonishes us to walk in the light,
“House of Jacob, come, and let us walk in the light of HaShem.” Isaiah 2:5
Paul echoes the concept,
“For you were once darkness, but are now light in the HaShem. Walk as children of light.” Ephesians 5:8
Proverbs concludes,
“The spirit of man is the HaShem’s lamp, searching all his innermost parts.” Proverbs 20:27
The New Testament teaches that Love equals Light,
“He who loves his brother remains in the light, and there is no occasion for stumbling in him. But he who hates his brother is in the darkness, and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.” 1 John 2:10-11
John reveals the measuring stick of HaShem’s judgment upon the world,
“This is the judgment, that the light has come into the world, and men loved the darkness rather than the light, for their works were evil. For everyone who does evil hates the light, and does not come to the light, lest his works would be exposed. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God.” John 3:19-21
Light of the World
Hanukkah is a time of light piercing the darkness. This is the time to shine, to go against the flow, to withstand the forces around us pressuring us to conform to the pattern of this world. This is the time to re-dedicate our lives and our bodies to be Temples for HaShem, to cleanse them from all impurity. We are called to be the Moon, reflecting the Light of the Messiah to a dark world. R’ Tzvi Elimelech Shapira says,
“Each Chanukkah at the time of the lighting of the candles, the concealed light of Messiah is revealed . . .” Benei Issachar, Kislev-Tevet 2, 16, cited in The Concealed Light, Tsvi Sadan, Vine of David, pg. 159
The Book of Revelation describes the “Sun” as shining seven times brighter,
“I saw seven golden menorahs. And among the menorahs was one like a Son of Man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.” Revelation 1:12-16
In one of the most amazing passages in the Bible, the Gospel of John echoes the ancient words of ‘Yehi Ohr,’ Let there be Light,
“In him was life, and the life was the light of men. The Light shines in the darkness, and the darkness did not overcome it.” John 1:4-5
References
20 Things You Didn’t Know About…Eclipses, LeeAundra Temescu, July 29, 2009
Parshat Behaalotecha In Depth, Chabad.org
Ibid.
Ibid.
Rashi on Psalm 43:3, Judaica Press, Chabad.org