27. Bereshit — Abarbanel on the Torah, Section 27

Darkness as Privation, Not Substance

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Explanation of the word choshekh (darkness)

Concerning choshekh, I have already presented to you the opinion of the author of the Guide and that of Ramban as well, namely that the “darkness” mentioned in this verse refers to the element of fire and to what proceeds from it according to their respective explanations.

Ralbag, however, wrote that Scripture here calls “darkness” the element of earth, since it is in itself extremely dark and more deprived of light than the other elements, which are all transparent, unlike the earth. Moreover, the earth is also the body that has received less form than all other sublunary bodies¹.

But this view is not correct. For even if the earth is not a transparent body, it should not for that reason be called “darkness.” Furthermore, the verse states: “and darkness was upon the face of the deep,” and it is known that the earth is not described as being upon the face of the deep, which refers to the waters. On the contrary, the waters are upon the earth and cover it.

The scholar was compelled by this difficulty and explained that “upon the face of the deep” means “near the deep,” that is, near the lower surface of the element of water, as in the expression “and upon him the tribe of Manasseh,”² meaning “next to him.” But this is not correct. Although the word “upon” (al) can sometimes be used in the sense of “near,” the expression “upon the face of” (al penei) is never used in that way. Moreover, the “face of the deep” refers to its upper surface, facing the concavity of the sphere, not to the lower part adjacent to the earth.

Others have explained this “darkness” as a thick mass of moist vapors in the air adjacent to the deep, that is, to the depths of the waters. They added that the word choshekh in Hebrew can have two meanings: either a positive state (a kind of thick substance) or a privative one (the absence of light), and that here it refers to the former – like the expression “a palpable darkness” (וימש חשך), meaning a dense atmosphere – whereas the darkness mentioned on the fourth day is privative.

But this interpretation is also without substance. For the air, in all its parts, is transparent, and it would not be appropriate to call it “darkness,” even if it were thickened by vapors. Moreover, according to this view, the phrase “and darkness was upon the face of the deep” would be redundant, since it would convey the same idea as “and the spirit of God hovered over the face of the waters,” both referring to the lower region of the air adjacent to the waters and the earth. Why then would Scripture state two clauses about the same thing, when one would suffice?

Therefore, I say that all these explanations are themselves darkness and not light.

For in truth, the term choshekh is properly and essentially used only to denote the absence or privation of light, regardless of whether this privation is caused by vapors or by something else. The word always signifies lack and obstruction, as in: “He did not withhold (lo chasakh) anything from me”; “they did not withhold (lo chashkhu) their saliva”; “which I withheld (chasakhti) in the time of trouble”; “also from presumptuous sins withhold (chasokh) Your servant”; “cry aloud, do not withhold (al tachsokh)”³; and similar expressions – all of which denote withholding or absence. Likewise, the darkness of Egypt was simply the absence of light from Egypt.

At the end of this section, in Eleh Pekudei, I will mention another opinion on this matter.

Explanation of the word panim (“face”)

The author of the Guide discussed at length the various meanings of the word panim in Part I, chapter 37. However, his explanations did not seem convincing to me, since I did not find sufficient support for them in the proofs he brings. We may therefore explain the multiplicity of meanings of this term in another way.

The primary meaning of panim, as the author of the Guide himself noted, refers to the human face, as in: “Why has your face fallen?” (Genesis 4:6), and “faces of indignation.” From this root also come expressions such as “they turned toward me” and “Moses turned and went down,” for one who walks directs his face toward the path upon which he travels. Likewise: “it was set before him to eat,” “before all the people I will be honored,” “I will appease him with the gift that goes before me”—and similar expressions. In all these, the meaning is “before him” or “in front of him,” without referring literally to a face in its primary sense. For when a person is saddened or angered, his face changes; and when he fights an enemy, he directs his face toward him.

Thus, in its primary usage, the term panim refers to the human face. Now, careful observation of language reveals that the human face is associated with four distinct aspects.

First, the face is the place of the senses, and through it a person directs his attention and perceives what he observes.

Second, the face is the part of a person that is seen first, for when one encounters another, one looks first at his face before examining the rest of his body.

Third, the face is the most distinguished part of the person, since it contains the senses, which are the starting point of all perception.

Fourth, the face is the most revealed part of the body, for all other limbs can be concealed by clothing, whereas the face must necessarily be revealed when a person speaks or interacts with others, since it is through it that he is recognized and known.

Based on these four aspects, language extended the term panim by analogy. Thus, in accordance with the first extension, the word is used to denote direction or inclination toward something, or attention given to it, as in: “he turned to other gods,” “whose heart turns this day,” and similarly “toward morning” and “toward evening,” when the morning inclines toward light and the evening toward darkness.

From this same idea comes its use in reference to divine providence: “May the Lord lift up His face toward you,” “Turn toward me and be gracious to me,” “From before You my judgment shall go forth,” and “other gods before Me.”⁴

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