In the Book of Genesis we read the account of the seven days of Creation. We might be surprised to find that the creation of light is mentioned on both the first and the fourth days. In describing the events of the first day, the text tells us:

“G-d said, 'Let there be light, and there was light'” (Genesis 1:3).

On the fourth day, we find “And G-d said, 'Let there be luminaries in the firmament of the heaven to separate between the day and the night'” (Genesis 1:14).

The light which G-d created on the first day was spiritual in nature while that which He created on the fourth day was a physical phenomenon. The former light shed understanding on the secret of the cosmos; while the latter revealed physical entities. The spiritual light created on the first day was subsequently concealed by the Creator lest it be misused for the purposes of evil. Where did G-d hide it? Our Sages tell us: in the Torah and in Shabbat. We can learn something of the nature of light by asking why G-d chose to conceal in these two particular locations. 

There is a common denominator shared by the spiritual light, the Shabbat and the Torah. Both the Torah and the spiritual light are intangible; they can exist independent of physical matter although each has a physical aspect which we can perceive. Were we to view the world when illuminated by the light created on the first day, we would observe the spirituality encapsulated in each physical phenomenon of this world. The spiritual light shares this quality with the Torah, which also reveals the inner spiritual essence of the cosmos. In fact, the Torah is described as “the blueprint of the universe” which G-d consulted when He created the world. Like any other diagram, the blueprint of the universe – the Torah – reveals to those who know how to read every detail of the world of the inner workings of the world as we know it. 

The light of the first day of the Creation is also hidden in the Shabbat, for there is an essential link between light and the seventh day. The physicality of this world beclouds our perception of the true nature of the Creation and shrouds it in darkness. Man's continuous preoccupation with the physical aspects of his existence obscures his bond with his Creator. The role of Shabbat is to reveal that bond again by limiting Man's total absorption with matters of this world so that he can renew and strengthen his bond with his Maker. 

Our Sages view Shabbat as a taste of the World to Come. Just as the human mind cannot fully grasp the nature of the World to Come, although we know that it is an unfathomable source of pleasure, so, too, can we not fully perceive the workings of Shabbat. In the words of the prophet: “The eye has not perceived, except for you, O L-rd!” (Isaiah). Just as the concept of the World to Come is beyond man's comprehension, even to the greatest human intellect, so, too, is the full meaning of Shabbat beyond man's understanding. Nonetheless, each individual can attain an insight into the sanctity of Shabbat. The more a person refines himself in this world, the more he is able to absorb of this sanctity. Just as an adult can consume larger portions of food than an infant can, so will someone who has matured spiritually, have a greater capacity to drink in the sanctity inherent in the seventh day.   

The Shabbat is likened to the Manna which fell in the wilderness. One of the unique features of the Manna was that it had a different taste for each individual. Someone who was happy with the taste of plain, black bread would experience the same sensation while eating the Manna as he felt when eating coarse bread. Others were happy only with the taste of a finer bread, made of refined flour. Yet others, more concerned with this-worldly delights, longed for the delicacies of the royal table. When they consumed their daily portion of Manna, their tongues detected all the flavors and pastries of the finest dishes, fit for a king. 

The World to Come is the greatest source of happiness and pleasure that man can experience. It is too extensive to be contained in the earth-bound vessels of the world as we know it. The light of the Presence of the Creator is a reality which no one in our world can yet perceive. For that eternal pleasure, we must prepare ourselves in this world, and then await the day when it will be ours.