G-d’s Preference
There are two approaches to disciplining others. One can use light tactics or dark tactics. The Messianic Era is an Age of light. Preparing for it prefers using the “light” approach.
Light or Darkness, Which do You Prefer?
When the Torah discusses the creation of light in this week’s parsha of Bereishis, with which the Torah commences, it states:
“G–d called the light day and the darkness He called night, and G-d saw the light that it was good.”
The Midrash provides a rather enigmatic interpretation of this verse:
“’And G-d called the light day’—this refers to the deeds of the righteous.
‘…and G-d called the darkness night’— this refers to the deeds of the wicked.
Which of these does G-d prefer?
The Torah thus says: ‘G-d saw the light that it was good.’”
On the surface it sounds like the Midrash has entertained the possibility that G-d prefers darkness-the deeds of the wicked over lightthe deeds of the righteous. And while the Midrash concludes that G-d does indeed favor light over darkness, it is incredulous that it could have suggested otherwise.
Can there possibly be a contest between light and darkness, good and evil?
Deeds of the Wicked
Among the various explanation of this puzzling Midrash we find one offered by the great Chassidic Master, Rabbi Levi Yitzchak of Berditchev, known for his boundless love and passion for the triad: G-d, Torah and Israel (whose 200th yahrtzeit we observed this past Tuesday, the 25th of Tishrei).
In his work Kedushat Levi he explains that the Midrash certainly is not suggesting that G-d might prefer evil. Rather the emphasis should be placed on the word “deeds” of the wicked.
Rabbi Levi Yitzchak proceeds to explain that the deeds of the wicked are a reference to the tactics employed by evil people that can be used against evil itself by righteous people. For example, evil people are consumed with hatred for others and frequently explode in anger against those who get in their way. The righteous can also try to combat evil and force the evil doers to mend their ways by issuing strong words of condemnation of their behavior. The righteous might want to show the evil how much they hate their evil ways and express their anger against them.
The other approach to influence others employs the very opposite strategy. The righteous will shower love on those who are hateful and befriend those who are far from G-d. This approach is the approach of light, in contradistinction to the other approach— even if it was to work—which is the approach of darkness. Both approaches can be effective.
And here the Midrash asks rhetorically: which of these two approaches is preferable?
The Midrash reads the answer to this question into the Biblical text: “G-d saw the light that it was good.” The conclusion is that the approach of light is the preferred approach. Even if we could break the evil by using evil’s own tactics of hatred and anger, we are better off attempting to change the evil by utilizing the approach of light and love.
The Heart of Tanya
Rabbi Schneur Zalman of Liadi (the founder of the Chabad Chassidic movement and a close colleague of Rabbi Levi Yitzchak of Berditchev) in his classic work, Tanya sheds further light (no pun intended) on this subject. Without referring to the Midrash explicitly he writes in the 32nd chapter (known as the heart) of the Tanya that when a person employs the approach of love in the attempt to rehabilitate a sinner, even if he fails he nevertheless has fulfilled a Mitzvah of loving your fellow.
The obvious inference from this is that, by contrast, if one tries the alternate approach of heaping derision on evildoers and expressing hatred and anger to the evil and then fails, they have achieved nothing.
Hallmark of Chassidic Movement
This message conveyed by Rabbi Levi Yitzchak and the Tanya is the hallmark of the Chassidic movement founded by the Ba’al Shem Tov, and eminently personified by Rabbi Levy Yitzchak himself. In all his dealings, even with the most rebellious Jews, he always employed the approach of light and love. He always saw the good in everyone.
The classic story that describes Rabbi Levi Yitzchak’s approach is the one where he sees a Jew brazenly smoking in front of the synagogue on Yom Kippur.
Rabbi Levi Yitzchak lovingly approaches him and suggests that perhaps he forgot that it was Yom Kippur. When he replied that he did in fact know that it was Yom Kippur, Rabbi Levi Yitzchak persisted:
“Perhaps, you don’t know that it is forbidden to smoke on the holiest day of the year?”
Again the man responded that he was well aware of the seriousness of the prohibition.
“Then, perhaps, the doctor ordered you to smoke because you are suffering from a serious ailment?”
The man dismisses this possibility and declared that he was in the best of health.
Upon hearing the man’s defiance in his dismissal of Judaism, Rabbi Levi Yitzchak turns his eyes heavenward and says to G-d:
“Look how wonderful your children are. Even when they sin they cannot tell a lie…”
The approach of Rabbi Levi Yitzchak might seem extreme and unrealistic. Indeed, he personified the ultimate level of love for one’s fellow. Our job is to look to him as our role model and incorporate, at least in some small measure, his positive and loving approach in our own lives.
Approach of Light: Preparation for Moshiach
The verse cited by the Midrash that served as the springboard for Rabbi Levi Yitzchak’s commentary—and perhaps even the basis for his own obsession with light and love—is the verse that speaks of the creation of the light that existed in the first day of creation—even before G-d created the sun. Our Sages teach us that this light will be fully revealed in the Messianic Age. This light, unlike sunlight, will enable us to see beneath the veneer of the other and discover their inherent goodness.
As we get closer to the coming of Moshiach it is even more imperative that we move closer to his model. Indeed, one of the qualifications for Moshiach is that he constantly looks for the good in everyone.
How do we reveal Moshiach?
By revealing the spark of Moshiach in each and every one of us. And that we do—among other things—by emulating his positive approach of love and warmth.
From the book Light from the Future: Parshas Breishis by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
