And There Was Light - Day, Night, and Human Nature

Full Summary

This shiur provides a profound analysis of the verse "And there was light" from Parshas Bereishis, focusing on Rashi (רש"י)'s second interpretation that treats light and darkness as literal rather than metaphysical phenomena. Rabbi Zweig addresses three fundamental questions raised by Rashi's commentary: What was problematic about light and darkness being mixed together (b'irbuvya)? What does it mean that God saw the light was "good"? And why was darkness necessary if light is good? The answer centers on the fundamental difference between day and night in human experience. Drawing from the Gemara (גמרא)'s teaching that "a blind person is considered like a dead person," the shiur explains that sight connects us to our physical existence. Light enables us to see and thereby feel control over our bodies, creating a sense of vitality and ownership over our physical selves. The word "tov" (good) parallels "chaim" (life), as seen in Parshas Nitzavim's pairing of "life and good, death and evil." Darkness serves an equally important but opposite function. At night, when we cannot see, we become disconnected from our physical awareness and instead connect to our spiritual dimension. This is why the Gemara associates nighttime with emunah (אמונה) (faith) - "tzaddik b'emunaso yichyeh" - while daytime is associated with chesed (חסד), our appreciation for God's physical gifts. The problem God solved by separating light and darkness was not simultaneous existence (which is impossible) but rather erratic alternation. Without fixed periods, people could never fully utilize either their physical vitality during extended daylight or their spiritual renewal during sustained darkness. The separation into distinct twelve-hour periods allows for maximum benefit from both states. This principle explains numerous halachic and liturgical patterns. Shabbos (שבת) exemplifies this distinction - Friday night emphasizes spiritual elevation with sublime zemiros, while Shabbos day features more substantial meals and physical celebration. The Korban Tamid begins in the morning and ends in the evening, moving from external action to internal absorption. Conversely, holidays begin at night because they start with inner feeling that must then be expressed outwardly. The shiur connects this to brit milah, which must occur on the eighth day specifically to ensure the child experiences a Friday night - the spiritual dimension of Shabbos necessary for this covenant of faith. Even the structure of our prayer books reflects this: siddurim begin with Shacharis (morning prayers focused on gratitude for physical existence) while machzorim for holidays begin with Maariv (evening prayers that initiate spiritual celebration). Yom Kippur represents the one exception where this day-night distinction disappears, as the Midrash calls it "yom echad" - one unified day where physical and spiritual dimensions merge completely.