From the teachings of Kedushas Levi
Rabbi Levi Yitzchak of Berditchev
וירא את האור כי טוב
And He saw the light that it was good
Which does Hashem desire more, the deeds of the Tzaddikim (righteous) or the deeds of the Reshaim (wicked)?
It sounds like a bizarre question. Why would we entertain the thought that Hashem desires the deeds of the Reshaim and may even prefer them to the deeds of the Tzaddikim? Yet this question is posed in the Midrash.
On the first day of Creation, Hashem created light and dark, calling the light, day and the dark, night. The Midrash explains that light and day refer to the deeds of the Tzaddikim. Darkness and night refer to the deeds of the Reshaim. The Torah seems to put the two on par.
But from the end of the verse “and Hashem saw the light that it was good”, the Midrash concludes that it is the deeds of the Tzaddikim that Hashem desires.
The great Tzaddik and Rebbe, Rabbi Levi Yitzchok of Berditchev (whose Yartzheit was on Friday, Tishrei 25) offers a beautiful explanation of this perplexing Midrash.
The Midrash does not refer to Hashem’s desire for the righteous or the wicked, it deliberately refers to the “deeds” or “ways” of the Tzaddikim and the Reshaim.
On the injunction to love Hashem with all your heart – בכל לבבך - our sages teach that one must serve Hashem with both of their inclinations, the Yetzer Tov and Yetzer Hara. Rabbeinu Yonah explains how this is possible and what it means.
The natural traits of the Yetzer Tov is to love peace, pursue peace and to draw our fellow Jews closer to the service of Hashem through sweetness and positivity. These are the Middos of the Tzaddikim.
In contrast, the Middos of the Yetzer Hara are anger and hatred. The Reshaim use these Middos to do evil and harm and to despise those who serve Hashem.
The Mishna is teaching us that the Tzaddik can also utilise the Middos of the Yetzer Hara in the service of Hashem, to direct anger towards those who go against Hashem’s will.
With this, Rabbi Levi Yitzchok explains our Midrash. The “deeds of the righteous” refer to the path of drawing others closer through love, kindness, positive words and compassion – that are likened to the light and warmth of day.
The “deeds of the Reshaim” refer to the use of the Middos of the Reshaim in the service of Hashem, to use words of stern rebuke and anger to those who have gone astray, in an effort to cause them to regret their ways and to return.
Since both are approaches within the service of Hashem, the question of the Midrash is now understandable, which approach does Hashem desire?
The Midrash concludes that whilst both paths may have holy motivations, it is the path of closeness, love and positivity that Hashem desire, not the path of anger.
The Posuk וירא אלקים את האור כי טוב can also mean that Hashem saw the light, because He is good. Hashem is the ultimate of goodness and kindness and so He chooses the Middas Hatzaddikim, the path of light.
In contrast to the path of Mussar, the Baal Shem Tov, with the Chassidic movement, espoused the approach of love, closeness and positivity towards every Jew, even to those who had gone astray.
Rabbi Levi Yitzchok of Berditchev championed the approach of light, the Middas Hatzaddikim. He was renowned for his loving every Jew and always judging them favourably. Through his constant defence of the Jewish people in the eyes of Hashem, he earned him the title “the Defender of Israel”.
The Alter Rebbe taught, that through his efforts to judge every Jew favourably, Rabbi Levi Yiztchok created a new palace of merit in Heaven (Heichal Hazechus). Whoever follows in his ways and judges their fellow favourably, merits to enter this chamber, from which they can draw down blessings to fulfill all of their desires, for themselves and their fellow Jew.
Zechuso Yagein Aleinu, may his merit be a source of protection for us.
