Why does the Torah begin by distinguishing between darkness and light? The commentaries see this contrast as fundamental to parshat Bereshit and derive timeless resonance from this imagery.

In all other acts of creation, the Torah does not describe what existed before. Only here does the Torah tell us that there was “tohu va-vohu,” the world was desolate and void, covered in darkness. Rashi explains that a person would have been astonished by its emptiness. All this contrasts with the creation of light. The Netivot Shalom explains that light is Godliness, while “tohu va-vohu” is confusion and a world empty of values. Moreover, the midrash teaches that God hid away some of the light of creation for future generations, so that when they encounter darkness and evil, they can seek out God, and plead, “let there be light.”

“Let there be light,” are the first words spoken by God in the Torah. The Lubavitcher Rebbe explains that there is a two-stage formula for human creativity: first setting and stating a goal: “let there be light,” and then taking steps to achieve it: “and there was light.” The midrashic hidden light then awaits human action and partnership, which makes the world a better place and increases God’s light in the world. Rabbi Sacks adds a third stage in – “And God saw that it was good” – when we can see the good in others and help them discover their light and creativity.

There is too much darkness in our world. Antisemitism, terrorism and hatred, hostages underground, and so much pain and loss. May the “tohu va-vohu” be replaced by “let there be light,” the light of creativity and redemption, for the hostages, for the wounded and grieving, for Am Yisrael and all who seek the light. Shabbat Shalom🌔🇮🇱 -Karen Miller Jackson