Parashat Bereishit: The Firmament and the Mystery of Separation

 

“And G-d said, Let there be a firmament in the midst of the waters, and let it divide between water and water.” (Bereishit 1:6)

The Day of Separation

On the second day of Creation, Hashem commanded that a rakia — a firmament — should come into being to separate between the upper and lower waters.

Until this moment, the entire creation was water, an undifferentiated unity trembling before the awe of the Divine Word. As Rashi teaches, “The waters congealed out of fear of G-d’s command, as one who trembles from the roar of a lion.”

From that Divine command emerged the structure of the cosmos: waters below, waters above, and between them — the rakia, the expanse that would later be called Shamayim.

“Let there be a firmament in the midst of the waters” — meaning, a separation that sustains both realms. (Midrash Tanchuma, Bereishit 5)

The Midrash Tanchuma reveals that the distance between the earth and the firmament is equal to the distance between the firmament and the upper waters — establishing perfect balance in creation. (Zohar Chadash 10d–11a)

The Mystery of the Upper Waters

“And G-d made the firmament, and He separated between the waters that were beneath the firmament and the waters that were above the firmament — and it was so.” (Bereishit 1:7)

How can water exist “above the heavens”? Rabbi Meir was once asked this question by a gentile skeptic.

Rabbi Meir responded with a simple but brilliant parable: he filled a perforated jug with water. When the top was uncovered, the water poured out immediately. But when he covered the opening with his finger, not a drop escaped. (Bereishit Rabbah 4:7)

“So too,” said Rabbi Meir, “if a single human finger can hold back water, how much more so the mighty word of the Creator can sustain the waters above.”

The Ralbag and Abarbanel explain that these upper waters are suspended not by natural means, but by the Divine Will that spoke them into being. (Ralbag; Abarbanel, ad loc.)

Yet, the Alshich HaKadosh clarifies that these are not physical waters but a spiritual substance, an ethereal element through which Divine influence flows downward to the world. (Alshich, Shevilei Emunah)

Still, the Torah calls them “waters” to express that they share in the essence of that which nourishes and purifies life — the “spiritual moisture” of Divine compassion. (Zohar, Bereishit 47a)

“Praise Him, O heavens of heavens, and you waters that are above the heavens.” (Tehillim 148:4)

The Firmament as the Foundation of Peace

The Zohar teaches that the rakia was created to make peace between the upper and lower waters. (Zohar, Vayikra 5a)

When Hashem divided them, the lower waters cried out:

“Woe to us, for we have been separated from our Creator!”

Hashem comforted them, saying:

“Because you were separated for My sake, you shall be elevated — your waters will be offered upon My altar in the Beit HaMikdash, and from you will come the salt used in every sacrifice.” (Bereishit Rabbah 5:4)

From this we learn: even when separation is Divinely ordained, peace and purpose must result from it. Strife for its own sake is never “good.” Thus, the second day is unique — the Torah does not say, “And G-d saw that it was good.”

The Zohar explains that on this day division and potential conflict entered creation — not evil itself, but the possibility of disharmony. (Zohar Chadash 11a)

And from that day forward, peace became the condition for blessing.

“The world cannot endure without peace.” — Zohar, Vayikra

Why “It Was Good” Is Missing

Our Sages offer several explanations for why the phrase “Ki tov” is absent on the second day:

1️⃣ The work of the waters was incomplete — they would not find their resting place until the third day when dry land appeared. (Zohar Chadash 5a)

2️⃣ Gehinnom (purgatory) was created on this day — the fire of judgment that purifies the soul. (Pesachim 54a)

3️⃣ Strife and separation came into existence. (Bereishit Rabbah 4:6)

4️⃣ The guardian angels were created, and angels cannot act independently — only by the word of G-d. (Toledot Yitzchak ad loc.)

5️⃣ The waters destined for the Flood were appointed on this day as instruments of Divine justice. (Yalkut Shimoni, Bereishit 4)

6️⃣ The heavens were not yet completed, lacking the sun, moon, and stars which would only appear on the fourth day. (Ralbag, Bereishit 1)

Because of these mixed aspects — mercy and judgment, creation and separation — the day could not yet be called good.

However, on the third day, when harmony was restored and the lower waters found peace in their purpose, “It was good” appears twice — once for the completion of the second day, and once for its own. (Rashi on Bereishit 1:10–12)

The Seven Firmaments

The Talmud (Chagigah 12b) and Zohar reveal that there are seven firmaments, each with a unique role in the cosmic order:

1️⃣ Vilon (Curtain): Opens and closes, renewing the light each day.

2️⃣ Rakia: Holds the sun, moon, and stars.

3️⃣ Shechakim: The realm where manna for the righteous is prepared.

4️⃣ Zevul: The supernal Yerushalayim and heavenly Temple, where Michael offers the souls of the righteous.

5️⃣ Maon: The dwelling of angels who sing at night and are silent by day, awaiting Yisrael’s prayers.

6️⃣ Machon: Contains storms, fire, and the forces of nature held in check by Divine mercy.

7️⃣ Aravot: The highest firmament — home to peace, blessing, the souls of the righteous, and the dew of resurrection.

Above these dwell the Chayot HaKodesh — the four living beings seen by Yechezkel — and above them, the radiant firmament that reflects the light of the Ein Sof. (Zohar, Bereishit 85b)

The Song of the Heavens

Every firmament resounds with Kedushah, the praise of the angels. Some proclaim “Kadosh” daily, others weekly, yearly, or once in fifty years — yet Yisrael sings every day. (Zohar Chadash 8d, 16b)

The angels must wait until Klal Yisrael declares “Shema Yisrael… Hashem Echad.”

Only then may they proclaim *“Kadosh, Kadosh, Kadosh Hashem Tzeva'ot.” (Chullin 91b)

From this we learn that the holiness of Yisrael — through Torah, mitzvot, and tefillah — sustains and directs the song of the heavens themselves.

Hidden within the Second Day: Fire and the Angels

Also created on this day were:

⬩ The fire of Gehinnom, as a vessel for Divine justice and purification. (Zohar Chadash 5a)

⬩The angels, who serve as messengers of His will. (Targum Yonatan, Bereishit 1)

Some say the eternal ministering angels were created on the second day, while temporary ones were created on the fifth. (Zohar, Bereishit 46b)

Others teach that even the Malach HaMavet (the Angel of Death) was formed at this time. (Bereishit Rabbah 10:3)

These reveal that even forces of severity originate in holiness — for nothing exists outside the Divine plan.

The Spiritual Lesson — Unity and Completion

The missing “It was good” teaches a profound principle:

A thing is not truly good until it is completed. If one begins a mitzvah but does not complete it, its goodness is withheld until the task is fulfilled. (Zohar Chadash 5a; Midrash Tanchuma)

Just as the firmament’s creation was incomplete until the waters found rest on the third day, so too must every Jew bring their spiritual work to completion — to bring peace between heaven and earth, between people, and within oneself.

And since machloket (strife) was introduced on this day, the Sages teach not to begin new ventures or partnerships on Monday — a subtle reminder that success thrives only in unity and peace. (Bachya, Toledot Yitzchak, Bereishit 1:6)

From Division to Harmony

Though the second day began with separation, its purpose was harmony. By the end of the process, even the lower waters — once crying in sorrow — found their purpose in serving the Divine.

And so too, all of creation: every division, every contrast, every boundary, is only for the sake of ultimate unity in the Name of Hashem.

“Hashem will be King over all the earth; on that day Hashem will be One and His Name One.” (Zecharya 14:9)

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(based on Torah: Midrash, Chazal, Kabbalah and Classical Mefarshim:  Rashi, Ramban, MeAm Lo'ez, Zohar, Midrash Rabbah, Arizal, Or HaChaim)