The book of Bereshit Rabbah, a classical collection of Rabbinic interpretations of Genesis, dives deep into this very idea, and it’s wild.

Our entry point is a seemingly minor detail: the Hebrew word toledot, meaning "outgrowths" or "generations." Rabbi Shmuel bar Naḥman points out that, throughout the Torah, this word is usually written in a shortened, or "defective," form. But there are two exceptions: "These are the offspring [toledot] of Peretz…" (Ruth 4:18) and one other instance we'll get to. So, why the missing letters in most cases?

Rabbi Yudan, quoting Rabbi Avin, offers a stunning explanation: these "defective" spellings correspond to six things that were taken away from Adam after his sin. Six glorious things, lost in that single bite. What were they?

First, his radiance. Remember how Adam and Eve were naked and unashamed? After they sinned, "You alter his countenance and send him away” (Job 14:20). Something about their very being, their presence, was diminished.

Second, his eternal life. Harsh, right? "For you are dust, [and to dust shall you return]" (Genesis 3:19). Mortality entered the picture.

Third, his stature. This one's fascinating. "The man and his wife hid" (Genesis 3:8). Rabbi Abahu says that at that moment, Adam's height was reduced to a mere hundred cubits. That’s still pretty tall, but it’s a far cry from what he once was!

Fourth and fifth, the extraordinary produce of the earth and the fruit of the tree. "Cursed is the ground on your account" (Genesis 3:17). The abundance and ease of the Garden were gone, replaced by toil and struggle.

And finally, the lights. This is perhaps the most mystical and intriguing loss of all. Rabbi Shimon ben Rabbi Yehuda of Kefar Akko, quoting Rabbi Meir, says that the lights—cursed the day before Shabbat—were only truly stricken at the conclusion of Shabbat. There’s a debate, though. Rabbi Yosei believed Adam’s glory didn’t even last the night of his creation, citing Psalms 49:13: “Man [adam] will not go to rest in his splendor…”

Rabbi Yehuda bar Rabbi Simon adds that with the original light of creation, Adam could see from one end of the world to the other! But when God saw the corruption of later generations – Enosh, the Flood, the Dispersion – He hid that light away. "Their light will be withheld from the wicked" (Job 38:15). But don't despair! It wasn't destroyed, but hidden away for the righteous, as Proverbs 4:18 tells us: “But the path of the righteous is like a dawning light.”

Rabbi Levi, in the name of Rabbi Gezeira, even specifies that this primordial light functioned for thirty-six hours before Adam's sin. Imagine! Twelve hours before Shabbat, twelve during the night, and twelve during the day. Then, darkness.

The Midrash describes Adam's fear as darkness approached. He wondered if the serpent was coming to confront him, representing death. So, what did he do? He struck two flint stones together, creating fire and reciting a blessing over it. This is why, according to the school of Rabbi Yishmael, we recite a blessing over light at the conclusion of Shabbat: because that was the beginning of its re-creation.

So, what about that other instance of the word "toledot" written in its full form? Rabbi Berekhya, quoting Rabbi Shmuel, says that these six lost aspects of Adam will be restored when the descendant of Peretz – the Messiah – arrives. The full spelling of toledot in Ruth 4:18 hints at this coming restoration.

His radiance? "May all those who love Him be like the sun coming out in its might" (Judges 5:31). Eternal life? "For like the days of a tree will be the days of My people…" (Isaiah 65:22). Stature? "I caused you to walk upright [komemiyut]" (Leviticus 26:13). The produce of the earth and fruit of the tree? "For the seed is of peace: The vine will yield its fruit, [and the land will yield its produce]" (Zechariah 8:12). And the lights? "The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]" (Isaiah 30:26).

Wow. It's a powerful and hopeful message. Even in the face of loss and darkness, the tradition suggests that redemption, restoration, and a return to a state of wholeness are possible. It makes you wonder, doesn’t it? What "lights" can we ignite in our own lives, even in the face of darkness?