The emergence of light from chaos marks the true starting point of creation. It banishes the darkness and awakens the dormant forces of nature, serving not merely as a physical phenomenon, but as a profound symbol of order, clarity, and hope. Just as a king seeking to organize a dark palace first lights lanterns to see his surroundings, God establishes light as the necessary foundation for the ongoing construction of the world [קאסוטו, בכור שור].
The act of God speaking into the darkness is not a physical utterance or an exertion of effort. Rather, it represents the absolute expression of divine will, desire, and thought. God acts as a sovereign commanding His subjects, where His will is executed instantly and effortlessly, standing in stark contrast to human labor. Language itself serves as the instrument of creation, demonstrating the supreme power of thought and spirit [אבן עזרא, רמב״ן, רבנו בחיי, שד״ל, אברבנאל]. The command is framed as an immediate decree, demanding instant realization rather than a distant future outcome [הכתב והקבלה].
A natural question arises regarding how light could exist on the first day when the sun and stars were not formed until the fourth. One perspective views this initial light as a delicate, pure, and airy physical substance—a form of energy that expanded to fill the entire universe. It functioned without a specific focal point until the fourth day, when this scattered energy was finally gathered into the physical vessels of the sun and moon [רד״ק, הכתב והקבלה, ביאור יש״ר, אברבנאל]. This light was deeply connected to the air itself, which acted as the medium for its expansion [הכתב והקבלה], and served to awaken the sleeping forces of the natural world [רש״ר הירש].
Conversely, the primary approach among commentators is that this was a supreme, immensely powerful spiritual light. Because the material world and subsequent generations were not worthy of containing such purity, God concealed it, preserving it for the righteous in the future—a concept known as the Hidden Light. The sun and moon created later are merely tiny sparks drawing their strength from that original, magnificent illumination [רמב״ן, ספורנו, כלי יקר, רבנו בחיי, מלבי״ם]. Some even identify this profound light with the spiritual realm of angels and pure intellect [רלב״ג, רבנו בחיי].
The conclusion of this initial creative act differs slightly from the pattern seen in the rest of creation, where a standard phrase indicating permanence and stability is typically used to confirm that a command was fulfilled. Because the original light did not remain in its initial state but was ultimately hidden or altered, a term implying lasting permanence was inappropriate [רמב״ן, טור, העמק דבר, מלבי״ם, אברבנאל]. Alternatively, the process of creating light only began on the first day and was not truly finalized until the fourth, meaning it could not yet be described as completely finished [קונטרס חיבה יתירה]. Other commentators suggest this variation is simply a concise stylistic choice meant to avoid unnecessary length [רא״ש, דעת זקנים, חזקוני]. By echoing the exact concept of light in both the command and the immediate result, the narrative highlights the absolute harmony between God's decree and its actualization, leaving no room for delay [קאסוטו].