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TOV MeOD
God saw everything that he had made and behold it was very good . And there was evening and there was morning were the sixth day.
Vayar Elohim and kol asher assa vehiné tov Meod vayéhi erev yom vayéhi boker Hachichi (Gen. 1.31).
Only the sixth day when man was created, appears the word "MeOD" to every other day, Torah simply uses the word "TOV". Why do we find here "TOV MeOD?
Nachmanides, el Grand Sage and Cabalist thirteenth century, born in Girona, Spain, and better known as Ramban, explains in its comments that MeOD involves the aparition Yetz Hara.
We know from the explanations given to us the Ramchal (Rabenu Moshe Chaim Luzzatto) in his works, that in this world, the absolute good can not exist without the participation of man.
For good (tov) turns into 'very good or very good "(tov MeOD), it is necessary to create an opportunity to overcome an obstacle, this obstacle is not a bad thing if a measure of lack of good. If the man had been able to fill this small spa area with its own will, the creation is complete and accomplished its goal.
At least Adam had the ability of Harichone ......
We all know the rest of the story, just for lack of well spread and therefore the world has changed, the man was eventually expelled from Gan Eden. The Gematria of MeOD
equals 45, this word appears a total of 70 times in the Torah. The name Adam is exactly the same numerical value of 45, these two words are also made of the same letters (Alef-Dalet-Mem), which indicate that there might lead to man the possibility and the potential to be like Adam or be a prisoner of Yetz Hara.
The number 70 has several meanings very interesting words Yayin (Yod-Yod-Noun) (wine), SOD (Same'h-Vav-Dalet) (Secret) and KEN (Kaf-Nun) are all less than 70.
Yayin represents wisdom, those who know say that the age of wisdom (or the Return of Teshuvah) begins at age 70. (Pirkei Avot 5:25).
SOD which means secret, can assume that in arriving at this age the secrets of life and the Olam Ha-ba begin to be revealed to those whose hearts are ready.
KEN is an immutable fact, something that will not be changed.
Everything can be summarized as follows:
For 70 years the man must live with in it with Yetz Hara, overcoming hardships to which it shall, it will acquire wisdom and his heart will be ready to receive the secrets of eternal life, c ' is a fact that can not be changed (Vayéhi Ken), "and it will be so."
techouvot
"While the work of previous days is considered good, the last day of creation is described Meod tov ("good").
The excellence of the work does indeed when it is finished and completed while its parts, taken separately, may seem like relatively good, their very nature imperfect and partial authority. But it also follows from the fact that knowledge involves a fair overview of the object and its attributes. Men often tend to seek specialization and study the creatures and objects with "spare parts".
However, by engaging the fragmentation of knowledge, the fragmentation of science into slices that everyone agrees, with the excessive use of analytical skills, we lost to man's vision of together. "We have therefore to be pieces by hand, which is driven life, the sacred fire, the vital spirit is withdrawn" (Goethe). The extent to which they were able to overcome the piecemeal approaches that divide the world into an organic and inorganic world in a variety of other disciplines that thinkers and scholars, considering the world as a harmonious whole, were able to recognize the living soul that animates all parts of the universe.
Here, on the other hand, at the very end of the work of creation, as our Sages of the Midrash refer, for the first time, the presence of evil in this work. Certainly, considering the works of creation in their limited area, we can assume they do not deserve the epithet of "very good" because of flaws and imperfections that they understand. But for a whole , creation appears in all its excellence and various forms of evil win in the perspective of the general framework, their true meaning. They contribute, in fact, as the factors of human passions and elemental forces of nature, and insofar as they obey the common discipline, in general hello. Their presence is also necessary the harmony of creation that the alloy is the natural strength of a mineral. It is in this sense that R. Meir says that "very good, including even death," while others Masters will add the inclination of evil, hell, etc.. (Gen. Raba v. 9) (see Nachmanides; Guide of the Perplexed III: 10).
Morally and physically, the man has a matter that is not optimal, but the only good . This material, despite its obvious flaws, is actually the divine plan , consciously and freely executed. And one can argue that if God was not sure that the creation, as it left his hands, was only able to achieve their intended purpose, it would have fashioned a way different. So as it stands, it must be able to reach the end of his perfection and must contain, in its intrinsic constitution, all the elements that will help. A man to identify, release them, put them in operation and thereby complete the work of six days. "
(Rabbi Elie Munk, The voice of the Torah , vol. I, p.15).
In the story of creation on the sixth day is considered very good, extremely good, unlike the other days that are simply good.
MeOD Tov in Hebrew Tov: good, beautiful and MeOD: very, very, exceedingly. Note in passing that MeOD written three letters Mem and Aleph Dalet, is an anagram of Adam wrote Aleph, Dalet and Mem.
Man must emerge to consciousness of his person, discovering in him the divine image, the sixth day Adam has yet to release its energy. Not until the seventh day that D. him shall, on retiring, to allow it to become, so that makes him grow in the divine kernel. This happens
"On the seventh day", "Hach-Cav-i" day D. withdraws, the Shabbat.
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