The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
This week’s d’var Torah is dedicated in memory of Avi Hayes, a”h, a ben Torah, friend and former colleague.
Midrash Rabbah says Hashem referred to the light as day and the evening He called night, and it was day and it was night Yom Echad Zeh Yom Hakippurim, a reference to Yom Kippur. The rest of the days of creation were referred to in relative numeric form, e.g., Sheini, Shelishi (second, third). Why did the Torah use the word Echad (one) in place of Rishon (first)?
Echad has two meanings. The first is simply the number one. The second describes uniqueness, singularity, different than the rest of creation. Both meanings can be understood in the same context as Shema Yisrael Hashem Elokeinu Hashem Echad. Hashem is singular and unique. Yom Echad means a different, unique day. Prior to His decision to create the world and man, He created the idea of Yom Kippur. Man, the crown of creation, was the reason for all of creation. Without man there would be no creation. Without Yom Kippur, there would be no man.
And Hashem saw the light was good. How do we transition from the physical creation of light to the concept of Yom Kippur? Apparently, there is a second connotation to light – Ner Hashem Nishmas Adam, the light of Hashem within the human soul. The essence of man is compared to a candle. When Hashem said let there be light, He also included the light of Jewish knowledge, wisdom and faith. He intended for a time when Torah will become the universal source of light that illuminates the path of all nations. Hashem recognized at creation that the world was not ready for the ultimate metaphysical light of Hashem, a luminescence representing perfect knowledge, and He hid it until the eschatological era. Until that day arrives, man is destined to grope in confusion and darkness.
If the soul derives from Hashem, it means that man at his core is good. He may be defiled by sin, but there will always be a spark of divine light in the inner recesses of his soul prodding him to redeem himself. This is the light that Hashem observed was good, Ki Tov.
Ramban quotes Ibn Ezra that Hashem called the onset of night Erev because forms are confused during the evening period. Erev connotes merging and mixing of independent entities to form a new indistinguishable unit. At night, man cannot distinguish between friend and stranger. The root of the word Boker is to inspect, L’vaker. In the morning, man can distinguish between two separate forms, as it says Bein Tov L’rah Yevaker. In the morning, man regains the power to discriminate between good and bad. Judaism never despaired of man’s ability to recognize the good light created by Hashem at the dawn of creation, the ability to retain his goodness and repent.
The Chassidic custom to recite Psalm 130 during the 10 days of repentance has spread throughout the Orthodox world. While many Psalms refer to forgiveness, this one was chosen for its reference to calling to Hashem from the depths, MiMamakim. The first interpretation is from the depths of despair which, according to the Zohar, is one of the 10 depths man descends to.