Frequently Asked Questions
Q: What does 'God called the firmament Heaven' mean in Genesis 1:8?
A: According to Rashi, the term 'firmament' (רָקִיעַ) refers to the expanse that separates the upper and lower waters created on the second day. When Hashem calls it 'Heaven' (שָׁמָיִם), it signifies its role as the sky or celestial realm where the sun, moon, and stars would later be placed (Genesis 1:14-17). The Midrash (Bereishit Rabbah 4:7) explains that 'Heaven' (שָׁמָיִם) is a combination of 'fire' (אֵשׁ) and 'water' (מַיִם), symbolizing the harmony of opposing forces in creation.
Q: Why does the verse mention 'evening and morning' for the second day?
A: The phrase 'there was evening and there was morning' marks the completion of each day of creation. However, unlike the other days, the second day does not include the phrase 'that it was good' (כִּי־טוֹב). Rashi explains that this is because the division of the waters (a task completed on this day) was not fully completed until the third day, when the waters were gathered to reveal dry land. Thus, the work of the second day was only perfected on the third day.
Q: What is the significance of the 'second day' in Genesis 1:8?
A: The second day of creation is unique because it is the only day where Hashem does not declare the work 'good.' The Ramban (Nachmanides) explains that this is because the separation of the upper and lower waters was an intermediate step—necessary for the world's structure but not complete until the third day. The Talmud (Chagigah 15a) also teaches that the second day represents the concept of division and distinction, a recurring theme in creation and Jewish thought (e.g., separating holy from mundane, light from darkness).
Q: How does the creation of 'Heaven' on the second day apply to us today?
A: The creation of Heaven reminds us of Hashem's mastery over the universe and the precision of His design. The Midrash (Bereishit Rabbah 4:6) compares the firmament to a stretched canopy, illustrating how Hashem prepared the world for human life. Today, we acknowledge this by reciting blessings over natural phenomena like rain, thunder, and celestial events, recognizing Heaven as a constant testament to Hashem's presence (Mishnah Berachot 9:2).
Q: Why is the firmament called 'Heaven' (שָׁמָיִם) in this verse?
A: The name 'Heaven' (שָׁמָיִם) reflects its function. Rashi explains that it comes from the root שָׁמָה, meaning 'to be high,' as the sky is elevated above the earth. The Zohar (1:16b) adds that שָׁמַיִם also hints at the spiritual realms where divine forces reside. In Jewish tradition, 'Heaven' is not just a physical space but also a metaphor for closeness to Hashem, as in the phrase 'fear of Heaven' (יִרְאַת שָׁמַיִם), which refers to living a righteous life.
The Naming of the Firmament as "Heaven"
Rashi (Bereshit 1:8) explains that the term "שָׁמָיִם" (Heaven) is a contraction of the words "שָׁם מַיִם" (there is water), indicating that the firmament was created to separate the upper and lower waters. The Ramban (Bereshit 1:8) elaborates that this naming signifies the firmament's role as a divider between spiritual and physical realms, with "Heaven" representing the dwelling place of divine presence.
The Significance of the Second Day
The Midrash (Bereshit Rabbah 4:6) notes that unlike the other days of creation, the second day does not include the phrase "כי טוב" (that it was good). The Talmud (Chagigah 15a) suggests this omission hints at the unfinished nature of the division between waters, which was only fully resolved on the third day when dry land appeared. The Rambam (Moreh Nevuchim 2:30) connects this to the concept that division and discord are inherently incomplete until harmony is achieved.
Evening and Morning as Spiritual Cycles
Rabbeinu Bachya (Bereshit 1:8) teaches that "וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר" (there was evening and there was morning) represents the cyclical nature of divine judgment (evening) and mercy (morning). The Zohar (1:20a) expands on this, stating that each day of creation established spiritual patterns that repeat in human history, with the second day setting the precedent for duality and separation that would later manifest in human experience.