Bereshit: Between Darkness and Light

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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

Parshat Bo: Enduring Faith

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Did the Exodus from Egypt take place during the day or night? The commentaries on parshat Bo find meaning in this ambiguity. It is a symbol of enduring faith through difficult times.

First, God promises to bring the plague against the first-born at around mid-night (“k’chatzot”) after which the people would leave Egypt. Then, God’s promise is fulfilled in the middle of the night (“b’chatzi halayla”). Pharaoh, in response to the suffering, commands Moshe to take the Israelites out in the night. However, Moshe had instructed the people not to leave their homes until the morning. It also states that God took them out of Egypt on “that very day,” understood by some commentaries to mean in full daylight. Light is associated with redemption in rabbinic thought. Bereshit Rabbah understands the words “And there was light,” from the creation story, as “corresponding to the book of Exodus in which Israel emerged from darkness to light.” Daylight brings a new day and with it the potential to reaffirm our faith in God and experience redemption. 

Ramban resolves the ambiguity of the timing of the Exodus as follows: B’nei Yisrael left Egypt in the daytime, so all could see, but the process of geula began at night. Mid-night then is a turning point, when the seeds of potential for redemption begin. This association of midnight as the beginning of the redemption process is reinforced in the midrash about King David, who would learn Torah until midnight (for protection) and from then on sing songs of praise to God. According to this reading, redemption begins even while we experience darkness, when we can’t see clearly or know when the light will begin to rise.

Similarly, Talmud Berakhot praises those who conclude the Shema with sunrise and “juxtapose redemption to prayer.” The image of preparing for redemption from midnight and of standing in prayer before sunrise has carried the Jewish people through periods of darkness before and will carry us through the challenges we face today. Shabbat Shalom – Karen Miller Jackson

Parshat Bo: Light at Night

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Did the Exodus from Egypt take place during the day or night? Why is parshat Bo so ambiguous regarding the timing of this seminal event in the Torah? 

First, God promises to bring the plague against the first-born at around mid-night (“k’chatzot”) after which the people would leave Egypt. Then, God’s promise is fulfilled in the middle of the night (“b’chatzi halayla”). Pharaoh, in response to the suffering, commands Moshe to take the Israelites out in the night. However, Moshe had instructed the people not to leave their homes until the morning. It also states that God took them out of Egypt on “that very day,” understood by some commentaries to mean in full daylight. This tension in the verses – night or day – is also expressed in mishna Berakhot in discussing the mitzvah to remember yetziat mitzrayim. Rabbi Elazar ben Azarya teaches that while there is a clear biblical source to remember the Exodus during the day, he was unsure of the source for remembering it at night, until Ben Zoma enlightened him. Hence, the Talmud teaches, the third paragraph of Shema, “Vayomer,” is said at night as well as in the morning, since it contains within it remembrance of the Exodus.

Ramban resolves the ambiguity of the timing of the Exodus as follows: B’nei Yisrael left Egypt in the daytime, so all could see, but the process of geula began at night. Mid-night then is a turning point, when the seeds of potential for redemption begin. This association of mid-night as beginning of the redemption process is reinforced in the midrash about King David, who would learn Torah until mid-night (for protection) and from then on sing songs of praise to God. 

Recounting the Exodus – specifically in tefilla of day as well as night – testifies to the Jewish people’s ability to flourish through periods of light and endure throughout times of darkness. Shabbat Shalom – Karen Miller Jackson