Parshat Bereshit6 min read

When Darkness First Fell and Adam Struck Two Stones

For a week the world never set. Then the first Sabbath ended, the sun drowned in the sea, and a terrified Adam struck two stones in the dark.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Sun That Bathed in the Western Sea
  2. The First Darkness and the Fear of the Serpent
  3. Two Stones in the Dark
  4. The Blessing Torn Loose

For one whole week the world did not close its eyes. The sun hung over the new earth without setting, a living thing with two faces, and it did not rest because nothing yet had told it to. One face was fire, and that face turned down toward the soil where the rivers were still finding their channels and the first beasts were learning their own legs. The other face was hail, and that face turned up toward heaven. If the fire had burned alone the ground would have cracked to ash and the green would have curled and died. The hail held the balance. Between the two faces the world stayed warm and did not burn.

When Darkness First Fell and Adam Struck Two Stones Click for full size

Adam walked under that unbroken brightness and did not know it could end. He had never seen a shadow lie down and stay. The light came from everywhere at once, even and patient, and it lit the garden the same at what would later be called midnight as at noon. He named the animals in it. He learned the taste of fruit in it. He did not know the word for dark because there was nothing dark to name.

The Sun That Bathed in the Western Sea

The first Sabbath came, and for one day even the work of the world held still. Then the Sabbath ended.

The sun, weary from its long unbroken labor over the earth, leaned toward the west and went down into the ocean to wash. The water took its fire the way water takes a coal. The great burning face dipped under the waves and the flame went out of it, and as the flame went out the light went out of the world. This was the first time the earth had ever felt the sun extinguished. The warmth thinned. The colors drained from the garden. And then, for the first time since the first day of creation, it was night.

Far off, the moon and the stars went down to wash as well, but not in fire. They bathed themselves in a stream of hail, cold and quiet, and rose pale and watchful over a world that had gone strange and dim. Their cool light was not the sun's light. It did not warm. It only watched.

The First Darkness and the Fear of the Serpent

Darkness came down on Adam like a hand closing.

He had no memory to tell him the sun would climb out of the sea again in the east, lave itself in a stream of flame, and come back burning. He only knew that the light he had lived inside since his first breath was gone, and that he could no longer see what moved in the grass. Somewhere out there was the serpent. In the bright days he had watched it slide between the roots, clever and patient, and now the dark had swallowed it whole and left only the sound of it. Every rustle was teeth. Every shift of leaves was the thing coming for him through a world he could no longer see.

He cried out. He called up into the blackness where the even light used to be and begged not to be left blind and hunted in it.

Two Stones in the Dark

No new sun was sent down to him. The night was not taken away.

Instead a knowing rose in Adam from somewhere under his own thoughts, placed there by the One who had made him, a flash of understanding he had not been taught. His hands found two stones in the dark, two plain flints, cold and ordinary in his palms. Something in him said to strike them together. He brought them hard against each other once, and nothing. He struck them again.

A spark leapt off the stones.

It lived for less than a breath, a single bright seed falling, but Adam had seen it, the first light made by a human hand in the whole history of the world. He struck again, and again, and gathered the sparks against dry tinder until they caught and grew and stood up into a small living flame. It was not the sun. It was nothing beside the sun. It was a handspan of light he could carry, and it threw the serpent's hiding places back into the open, and it warmed his cold hands, and it was his.

The Blessing Torn Loose

He stared into the little fire he had struck out of two stones, and a blessing came out of him that no one had taught him to say. It tore loose on its own, the way the spark had. He thanked the One who had hidden fire inside cold rock and hidden the knowing of it inside a frightened man, so that when the great light went down into the sea a smaller light could be raised by hand against the dark.

Above him the two-faced sun was already swinging back toward the east under the world, toward the stream of flame that would set it burning again at dawn. But Adam did not wait for it. He sat through the first night that ever fell, on the far side of the first Sabbath, keeping his small fire fed, no longer blind, no longer only prey, a creature who could make a light of his own and hold it against everything the darkness hid.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sanhedrin 38b, 100aTalmud Bavli, Sanhedrin

Translation of the source text.Wikisource Talmud Bavli · CC-BY-NC

his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aḥa says: They were fashioned from dust taken from Akra De’agma, on the outskirts of Babylonia.

Rabbi Yoḥanan bar Ḥanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: “But man abides not in honor; he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night.

Rami bar Ḥama says in explanation of the end of that verse: A wild animal does not have power over a person unless that person seems to the wild animal like an animal, as it is stated: “He is like the beasts that perish.”

The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature.

The angels said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person.

When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didn’t the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: “Even to your old age I am the same; and even to hoar hairs will I suffer you; I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws.

Rav Yehuda says that Rav says: Adam the first man spanned from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him.

Rabbi Elazar says: The height of Adam the first man was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” Adam stood “upon the earth” and rose to the end of the heavens. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me.” The Gemara asks: The interpretations of the verses contradict each other. The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: This and that, from one end of the world to another and from the earth until the heavens, are one measure, i.e., the same distance.

And Rav Yehuda says that Rav says: Adam the first man spoke in the language of Aramaic, as it is stated in the chapter of Psalms speaking in the voice of Adam: “How weighty also are Your thoughts to me, O God” (Psalms 139:17).

And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: “This is the book of the generations of Adam” (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: “How weighty also are Your thoughts to me, O God,” i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.

And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzḥak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: “And they like men [adam] have transgressed the covenant” (Hosea 6:7), and it is written there: “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covenant” (Genesis 17:14).

Rav Naḥman says: He was a denier of the fundamental principle of belief in God. It is written here: “And they like men [adam] have transgressed the covenant,” and it is written there: “He has broken My covenant,” and it is written in a third verse: “And then they shall answer: Because they have forsaken the covenant of the Lord their God and worshipped other gods and served them” (Jeremiah 22:9).

§ We learned in a mishna there (Avot 2:14): Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [la’apikoros]. Rabbi Yoḥanan says: This was taught only with regard to a gentile heretic, but not with regard to a Jewish heretic, as one should not respond to him. All the more so, if one does respond he will become more heretical. His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position.

Rabbi Yoḥanan says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: “Let us make man in our image” (Genesis 1:26), employing the plural, but it then states: “And God created man in His image” (Genesis 1:27), employing the singular. The verse states that God said: “Come, let us go down and there confound their language” (Genesis 11:7), but it also states: “And the Lord came down to see the city and the tower” (Genesis 11:5). The verse states in the plural: “There God was revealed [niglu] to him when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: “To God Who answers [haoneh] me in the day of my distress” (Genesis 35:3).

Rabbi Yoḥanan cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” (Deuteronomy 4:7), where the term “near” is written in plural, kerovim, but the term “upon Him” is written in singular. Another verse states: “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” (II Samuel 7:23), where the term “went” is written in plural, halekhu, but the term “Himself” is written in singular. Another verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural, kharsavan, but the term “sit” is written in singular.

The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoḥanan, as Rabbi Yoḥanan says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14).

The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.

The Gemara asks: Did Rabbi Akiva accept this explanation from Rabbi Yosei or did he not accept it from him? The Gemara suggests: Come and hear a proof to the matter from what was taught in another baraita, as it is taught in a baraita: One throne is for judgment and one throne is for righteousness; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, i.e., discussing, matters of aggada? Go near tractates Nega’im and Oholot, which examine the complex halakhot of ritual purity, where your knowledge is unparalleled. Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool.

Rav Naḥman says: This one, i.e., any person, who knows how to respond to the heretics as effectively as Rav Idit should respond to them, but if he does not know, he should not respond to them. The Gemara relates: A certain heretic said to Rav Idit: It is written in the verse concerning God: “And to Moses He said: Come up to the Lord” (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, “the Lord,” in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, for My name is in him” (Exodus 23:20–21).

The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: “Do not defy [tammer] him,” which alludes to: Do not replace Me [temireni] with him. The heretic said to him: If so, why do I need the clause “For he will not pardon your transgression”? Rav Idit said to him: We believe that we did not accept the angel even as a guide [befarvanka] for the journey, as it is written: “And he said to him: If Your Presence go not with me raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.

The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven” (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speech” (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: “Wives of Lemech.” Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir.

The Gemara comments: This is as Rabbi Yoḥanan said: When Rabbi Meir would teach his lecture he would expound one-third halakha, one-third aggada, and one-third parables. And Rabbi Yoḥanan says: Rabbi Meir had, i.e., taught, three hundred parables of foxes, and we have only three.

Full source
Legends of the Jews 1:44Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Before science, before telescopes and thermometers, they wove incredible stories to make sense of the sun, the moon, the stars, and the changing seasons. to one such tale, a peek into a world where the cosmos was alive and responsive.

The sun, not as a giant ball of gas, but as a being with two faces. One face, blazing with fire, constantly turned toward the earth. But here's the twist: if it were only fire, we'd all be toast! So, the other face, a face of hail, is turned towards heaven, acting as a cosmic cooler, balancing the intense heat. Isn't that a vivid image?

What about winter? Well, picture the sun, tired of baking the earth, deciding to turn his fiery face away from us, upward towards the heavens. That, according to this ancient view, is how the cold is produced. It's a beautiful, almost poetic explanation.

The story doesn't end there. As the sun sets in the west, exhausted from its daily journey, it dips down into the ocean for a well-deserved bath. According to Ginzberg's retelling in Legends of the Jews, this extinguishes its fire, which is why we have night, no light, no warmth.

However, our solar hero isn’t down for long. As soon as the sun reaches the east in the morning, ready to begin anew, it doesn't just appear. Instead, it laves itself in a stream of flame, a cosmic spa treatment that reignites its warmth and light. Refreshed and renewed, it then sheds this revitalized energy over the earth.

And the sun isn't alone in its nightly cleansing ritual. The moon and the stars, before they begin their nocturnal service, also take a bath. But they bathe in a stream of hail, preparing them for their cool, watchful vigil over the sleeping world.

This isn't just an explanation of the sun and moon. It's a glimpse into a worldview where everything is interconnected, where celestial bodies are living beings with needs and routines, where balance is maintained through constant interaction.: even without our modern understanding, our ancestors looked up at the same sky, felt the same warmth and cold, and sought to understand their place in the universe. And in their stories, we find not just explanations, but a deep sense of wonder and connection to something far greater than themselves. Perhaps, in a way, that's something we can still learn from today.

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