 The 21st of Adar is the Yahrtzeit of Rav Elimelech Weisblum of Lizhensk, author of Noam Elimelech, (1717-1787). Learned under the Maggid of Mezritch. Among his students were Rav Avraham Yehoshua Heshel of Apta, The Chozeh of Lublin , the Maggid of Kozhnitz, and Rav Menachem Mendel of Rimanov.
Parshas Bereshis: (4th piece)
“And Hashem said let there be Light,” We have to ask ourselves what was added by the fact that Hashem said let there be light, what innovation does this introduce? Also we should strive to understand the meaning of the teaching of our sages in the Midrash that, “At first Hashem thought to create the world through the attribute of strict justice. However He saw that the world would not be able to continue existing in such a way so He contributed the attribute of mercy.”1 The earlier commentators have already explained that Heaven forbid the idea that Hashem alters His deeds. The One true G-d whose simple unity is indivisible does not think one way in the beginning, and later change his mind. Perish the thought! *
We shall attempt to explain all this by way of the verse “The spirit of Hashem was hovering above the waters.” The holy writings (Usually this refers to the Kabalistic commentaries such as the Zohar, Arizal and others) explain that the letters that spell the Hebrew word “hovering” MeRaCHeFeT, also spells RaPaCH MeT – 288 died. (The gematria numerology of the 3 letters Rapach , Resh= 200, Peh =80, Chet=8 is a total of 288) This alludes to the 288 sparks of holiness that fell to a lower spiritual state and were scattered during the shattering of the vessels. Our divine service is to rectify and elevate these sparks.
The shattering of the vessels is a Kabalistic teaching. During creation the sefirot (divine attributes) which are compared to vessels were unable to contain the great awesome light of the Infinite and therefore shattered. The sparks of holiness from that light were exiled and dispersed among all mundane physical matter. This created a state of imperfection and can only be rectified by Tikun, effectively refining this material world and elevating the sparks back to their original source. Performing the will of the Almighty through His holy Torah, and its commandments or Mitzvot which are actions performed in this physical world elevates the sparks and rectifies the shattered vessels.
Now we will explain the meaning of “Elokim said – and Elokim saw the light and it was good.” This is also puzzling, since we cannot say that Hashem only saw the light was good after its creation and not before, Heaven forbid we should think such things about the Creator. Rather the root of the matter is that the speech of the Divine is ideal and complete in all ways without any imperfections at all. There is nothing to rectify in His speech since all is perfect and finely tuned.*
We see therefore that if Hashem had immediately said “Let there be light,” as soon as the 288 sparks had fallen, all the light would have returned to its former state like before the shattering of the vessels. However this would defeat the purpose of the creation since Hashem actively desires the service of the righteous Tzadikim. He wishes that they should be the ones to uplift and elevate the fallen sparks. If Hashem would have spoken as we explained all would be rectified and there would be nothing for the Tzadikim to elevate. However if Hashem did nothing at all, then the Tzadikim would also not be able to perform the Divine will as the sages teach “If not for Hashem’s help we could never overcome the evil inclination.” Talmud tractate Succa 52a.
In other words. The Divine Service is to elevate the fallen sparks. These are obscured and hidden in the physical reality of this world. In order to find these sparks of light in the darkness of this world the Tzadik needs Hashem’s help and guidance. This comes in the form of Torah which is a shining light from above. The Light of the Torah is like a beacon in the darkness to show the Tzadik what to do. The performance of the Mitzvos are the actual deeds and actions that will elevate these sparks back up to their source. The Yetzer Harah – the evil inclination tries to impede the Tzadik on his path and that is why he requires Hashem’s help.
Hashem in his abundant mercy and lofty wisdom saw and gazed at the light, meaning the sparks thereby helping the Tzadik so that he may be able to elevate them.
This then is the way we explain the verses “Elokim said” and “Elokim saw the light and it was good.” If Hashem would have said let there be light and immediately there would have been light, meaning that all the light would have returned to its former state before the shattering of the vessels as we explained above. If Hashem would have spoken all would be rectified and there would be nothing for the Tzadikim to elevate. Hashem specifically desires the service of the Tzadikim. * Therefore “He saw that the light was good” Hashem saw and gazed at the light, in order to aid and assist the Tzadik so that he may be able to elevate the sparks as previously explained. This is what the verse means when it says “was good” as the sages taught this refers to the Tzadik who is called good. This also explains the teachings of our sages that “Hashem hid this light for the righteous in the future.”2 Meaning that Hashem hid the light for these Tzadikim who would come in the future to elevate it.
“And Hashem called the light- day” this refers to the simple literal meaning of the text. “and the darkness” this refers to all that remains to be rectified by the Tzadik but has not yet been set right. All things that remain in disrepair are called darkness “and He called it night.” * G-d willing when the Messiah shall arrive when all shall be repaired and rectified completely there will also be total unity. This is the meaning of the next statement “And it was evening lit. Erev.” When the righteous Messiah will sprout and come forth the night will become erev, meaning the darkness shall be sweetened as erev also means pleasing and sweet. This also alludes to the holy Shechina, the divine presence that is to the west the Ma’arav, which has the same linguistic root as erev. By evening time, the time of sweetening; the light will shine all will be restored and set right there will be complete unity as previously existed before the shattering of the vessels. * “and there was morning one day,” Everything will come together in unity and oneness then night will also be transformed into day.
Now we can understand “At first Hashem thought to create the world through the attribute of strict justice.” The time before the spiritual fall is called the realm of thought. There is no need for mercy in an abstract realm of thought therefore the attribute of strict justice was absolute. * “However He saw that the world would not be able to continue existing in such a way” meaning He saw the light and saw the need to help the Tzadikim elevate the sparks back to their lofty place as discussed above. “So He contributed the attribute of mercy,” to aid the righteous with his mercy to help overcome evil. Understand this well. *
Notes:
1. Also see Noam Elimelech on parshas Chayei Sarah, Bechukosai, VaYakhel, Ki Seytze, Devarim and Haazinu where this Midrash is quoted and explained.
2. The Degel Machaneh Efraim adds that his grandfather the holy Baal Shem Tov taught that this light was hidden by Hashem in the letters of the Torah. When Tzadikim in every generation learn Torah in purity for its own sake they can gaze with this light and see the future and know many secrets. This is learned from the Baal Haturim’s hint that the words in the verse “Es HaOr”את האור –“the light” have the same Gematriaגמטריא numerical equivalent as the word “BaTorahבתורה ”- “in the Torah” thereby alluding that the light was hidden in the Torah. (Es Alef=1 Tav=400, HaOr He=5 Alef=1 Vav=6 Reish=200 total= 613) and (BaTorah Bet=2 Tav=400 Vav=6 Reish=200 He=5 total=613) also see the story below. (See Degel Machene Efraim parshas Bereshis on the verse “and Hashem saw that the light was good.”)
See also Noam Elimelech on Parshas Re’eh 1st Torah, Parshas Ki Seytza on the verse of Ki Sivneh Bayis Chadash veAsisah Ma’akeh legagecha , and in Likutei Shoshana on the Mishna Avos 2:13 Who is wise he who can see the future born.
See also Zera Kodesh of R’ Naftali Ropshitzer beginning of Parshas Miketz – where we find an allusion from “Tehilim 31:20 “How great is your good which you have hidden/concealed for those who fear you” – the light G-d created on the first day was hidden away for the Tzadikim for the future – The author of Noam Elimelech explained that the righteous would one day come to this light and they can gaze with it from one end of the world top the other.”
And at the beginning of Parshas Chukas “the Rebbe Elimelech explained the idea that the light G-d created on the first day was hidden away for the Tzadikim for the future means that the righteous in this generation will have that light revealed to them and gaze with it from one end of the world to the other.”
Also on Chanukah (5th night) The miracle of the Channukah lights is from the hidden light concealed for the righteous who guard the bris milah of circumcision and who hold to the attribute of Yosef the Tzadik.
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