Abarbanel on the Torah

(To read the previous part, click here .)   The fourth question concerns the meaning of the verse: "And the earth was tohu va’vohu (formless and void), etc." You are already aware of the interpretation given by the Rav haMoreh (Maimonides) in Guide for the Perplexed (Part II, Chapter 30), which was followed by Ramban. Their general intent is that after the verse mentioned the creation of the heavens and the earth, it then informs us that the earth which was created contained within it the four fundamental elements—earth, water, air, and fire. Thus, in this verse, "the earth" refers specifically to the element of earth, while "darkness" refers to the element of fire, for primordial fire is dark1. If it were luminous, it would be visible at night. Moreh Nevukhim (Maimonides) proves that darkness refers to fire from the verse regarding Mount Sinai: "When you heard the voice from within the darkness" (Deuteronomy 5:20), which is also expressed ...

  (To read the previous part, click here .) The fourth argument is that if the light mentioned on the first day referred to the angels, what then would be the meaning of the darkness mentioned afterward? Why would the Torah call the intellectual light "day" and the darkness "night"? And how could a single day be formed from both light and darkness—how would all of this be justified in relation to the angels? Ralbag answers that the darkness mentioned in the passage symbolizes the existence of the lowly matter, which is at the utmost distance and distinction from the spiritual light. For the intellectual light represents complete form and action, while the primordial lowly matter is merely potential, deficient, and dark in comparison to the nivdalim (separate beings). Because of its existence, God called the light "day" and called the dark, potential matter "night" due to its deficiency. And the phrase "And there was evening, and there w...

  (To read the previous part, click here .) Another opinion is also found in the words of our sages, which states that the angels were created on the first day, along with the creation of light. The reasoning behind this view is that since our intellect is too limited to fully grasp the true nature of spiritual beings, the Torah compares them to light—due to their spiritual essence and their role as a source of intellectual perception. Just as physical light enables vision, so too, these elevated, spiritual beings serve as the source of intellectual comprehension. Because of this, Scripture attributes light to God Himself, as it is written: "The Lord is my light and my salvation." (Tehillim 27:1) In line with this, our sages said in Midrash Tehillim: Rabbi Simon said: 'God set aside the primordial light for Himself. This is like a king who saw a fine portion of food and said, "This is for myself."' So too, when God created light, He said, "No creatur...