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This week, we start reading the Torah from its beginning, and the parshah of the week discusses how the world was formulated at its beginning. On the first day of the world’s creation, the Torah states:

“God said ‘Let there be light’ and there was light. God saw that the light was good, and God separated between the light and the darkness” [Genesis: 1: 3-4]

It’s very interesting to note that although the Torah speaks of the manner in which God created light, it does not recount how God created darkness! Why is this so?

One may suggest that God did not create darkness because darkness is merely a “lack of light” and was always there. Therefore there is no reason that God needed to create darkness. However, this is false. Just as God made light, so too did he make darkness; this concept is highlighted in our prayers everyday, in which we say:

“Blessed are You, Hashem, our God, King of the Universe, Who forms light and creates darkness, makes peace and creates all” [Morning service: In the blessings of the Shema]

So what was the Torah hinting at by omitting God’s creation of darkness? (*See footnote)

Our Rabbis tell us, that on a conceptual level “light” always refers to goodness, while “darkness” always refers to evil. By leaving out the creation of darkness, the Torah is perhaps telling us an extremely profound idea, relating to “light” and “darkness” on this conceptual level. Everything in this world of course originates from God; everything. And being that God is perfect in every which way, it is impossible that anything that emanates from His presence can be defected or “evil” in any fashion. Therefore, the Torah only describes how God fashioned “light” because only goodness (light) can come from Him.

However, the concept of evil in this world is not something created by God, but by man.

On a simple level: God created a world for us containing only good. He has bestowed this good upon us and has made it our responsibility to preserve it. Therefore, it is only through man’s actions that the world can remain good or become evil.

On a deeper level, this idea can be understood by the recognition that no matter what happens in this world is done for the good. Even when the world has been steeped in corruption and has reached a damaged state, we have to understand that it is only damaged in our eyes. No matter how horrible a situation may be, we must understand that it is really for our benefit, and the only reason it may seem “evil” is because that is how we categorize it. According to this explanation, “evil” is created in this world only through man’s thoughts and perceptions.

This concept is so vital for our relationship with God and our (limited) understanding of His ways, that it is conveyed to us on the very first day of creation. May we merit to “see the light” in every corner of our lives, and be able to abolish the darkness that may have been created through our own doings.

Good Shabbos,

NZL

*According to the scope of this essay, the omission of God’s creation of darkness is only in order to relate the idea which we will further develop. However, as indicated by the verse, God indeed “creates darkness”. The actual meaning of this is rather complex and steps way beyond the scope of this essay. If anyone is interested in understanding the meaning behind how “God creates evil” please contact me and I will do my best to explain it according to my limited level of understanding.

The main topic of this week’s parshah is the blessings that Moshe bestows upon each tribe just before his impending death. Before actually blessing the tribes, Moshe starts off by recalling the merit that makes the nation worthy of receiving a blessing:

“Hashem came from Sinai — having shone forth to them from Seir, having appeared from Mount Paran…” [Deuteronomy: 33: 2]

What exactly does the verse mean when it says that God came forth from the locations of “Seir” and “Paran” and what does it have to do with receiving the Torah at Mount Sinai?

Rashi (Rabbi Shlomo Yitzhaqi, 1040-1105, famed as the author of the first comprehensive commentaries on the Torah) explains that before approaching the Jewish people with the Torah, God first offered it to the descendants of Eisav, who dwelled in Seir, and to the descendants of Ishmael, who dwelled in Paran. After both of these nations refused to accept the Torah, God offered it to the Jewish nation who accepted it with open arms. It was this merit that Moshe recalls in order to show God that the Jewish people were fit for a blessing.

Although the nations of the world declined God’s offer, we are taught in the Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) that in the end of days they seek forgiveness before God and ask for another chance; to accept the Torah anew. God accedes to their request, but not by offering the Torah. Rather God says “I have an easy commandment and its name is Succah. Go and perform it”. The Talmud then describes how the nations were not able to perform this commandment properly and it therefore demonstrated that they were undeserving of a second chance from God.

One may ask: If the nations were attempting to show their loyalty and commitment to the entire Torah, why did God offer them only one commandment? And why was it that God chose the commandment of Succah in particular?

Seemingly, we may suggest that by observing the commandment of Succah one is, in some fashion, committing himself to the entire Torah. How is that?

For seven days we leave the comfort of our homes and we dwell (eat, drink, sleep etc.) in the Succah. On a deeper level, we are meant to leave more than just our homes. The holiday of Succos requires us to leave our fixed mindset and routine that we have accustomed ourselves to throughout the entire year. In order to be enveloped by God’s loving embrace, which is represented by the Succah, we must force ourselves to go against our natural tendencies. Yes, it is uncomfortable and yes, it is difficult. But this is what is expected of us.

Accepting upon ourselves the yoke of Torah is seen in the same vein. As a Jew, committing ourselves to the Torah is meant to be an uncomfortable and difficult lifestyle. God doesn’t want us to live our lives as we see fit and only afterwards somehow squeeze in the Torah and its commandments. Accepting the Torah means accepting the whole Torah; we can’t pick and choose the commandments we wish to keep. Therefore, bringing Torah into our lives consequentially breaches the walls of our daily schedule and natural tendencies.

Only after sitting in a Succah for seven days and committing ourselves to internalizing this idea can we truly rejoice and find happiness (Simcha) within God’s Torah on the upcoming holiday of Simchas Torah.

Good Shabbos,

Chag Samayach,

NZL