Frequently Asked Questions
Q: What does 'And there was evening and there was morning, a third day' mean in Genesis 1:13?
A: This verse concludes the events of the third day of Creation. According to Rashi, the phrase 'evening and morning' signifies the completion of a full day in the Jewish calendar, where a day begins at nightfall (evening) and ends the following evening. This structure is the basis for the Jewish understanding of time, where days start in the evening, as seen in Shabbat and holidays.
Q: Why does the Torah mention 'evening' before 'morning' in describing the days of Creation?
A: The order 'evening and morning' teaches that in Judaism, the day begins at night (as stated in Bereshit Rabbah). This is derived from the phrase 'And there was evening, and there was morning' repeated for each day of Creation. Halachically (Jewish law), this principle applies to all mitzvot tied to time, such as Shabbat and holidays, which begin at nightfall.
Q: What happened on the third day of Creation according to Jewish tradition?
A: On the third day, Hashem gathered the waters to reveal dry land (called 'earth') and created vegetation (Genesis 1:9-13). The Midrash (Bereshit Rabbah) elaborates that the land was commanded to produce trees whose bark would taste like the fruit—a lesson in consistency between outward actions and inner values. However, the earth 'disobeyed,' producing regular trees, teaching that even nature has a degree of free will.
Q: How does the concept of 'evening and morning' in Genesis 1:13 apply to Jewish life today?
A: This verse establishes the Jewish day's structure, impacting daily rituals. For example, many mitzvot (like reciting Shema or lighting Shabbat candles) have specific times tied to evening or morning. The Rambam (Hilchot Kriyat Shema 1:1) derives from this verse that the nighttime Shema is recited first because 'evening' precedes 'morning' in Creation.
Q: Why is the third day of Creation considered special in Jewish thought?
A: The Talmud (Berachot 57b) notes that the phrase 'ki tov' ('it was good') appears twice on the third day (implied in Genesis 1:10 and 1:12), hinting at a double blessing. Midrashim connect this to future events, such as the giving of the Torah (on the third day of preparation at Sinai) and resurrection, which tradition says will occur on a future 'third day' (Hosea 6:2).
The Structure of Creation
The verse "וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי" (And there was evening and there was morning, a third day) marks the completion of the third day of Creation. Rashi explains that the phrase "evening and morning" signifies the orderly progression of time, with evening representing the transition from day to night and morning from night to day. This structure emphasizes Hashem's precision in creating the universe with defined boundaries and cycles.
The Significance of the Third Day
According to the Midrash (Bereishit Rabbah 4:6), the third day is unique because it is mentioned twice as being "good" (Bereishit 1:10, 1:12). Ramban notes that this double mention hints at the completion of two major acts of creation on this day:
The Talmud (Chagigah 12a) further elaborates that the earth's obedience in sprouting vegetation on this day demonstrated its readiness to fulfill Hashem's will.
Evening Before Morning
The order of "evening and morning" (עֶרֶב וָבֹקֶר) rather than "morning and evening" is discussed by the Sages. The Maharal (Gur Aryeh) explains that this sequence teaches that the Jewish day begins at nightfall, a principle later applied to halachic timekeeping (e.g., Shabbat starts at sundown). This reflects the concept of progression from darkness to light, symbolizing tikkun (rectification) and spiritual growth.
Symbolism of the Third Day
The Zohar (Bereishit 1:15b) associates the third day with the attribute of Tiferet (harmony), as it balanced the opposing forces of water and land. Additionally, the Midrash Tanchuma (Bereishit 5) connects this day to future events, such as the giving of the Torah on the third day of preparation (Shemot 19:16) and the resurrection of the dead, which tradition states will occur on a future "third day" (Hosea 6:2).