Upon the completion of parts of creation the Torah states וַיַּרְא אֱ-לֹ-הִים כִּי־טוֹב which means “And G-d saw that it was good.” There are two places where it does not state this.
On the second day of creation G-d declared, “Let there be an expanse in the midst of the water, that it may separate water from water.” After that was done there is no mention that G-d saw that it was good. Rashi explains that this is because the work associated with the water was not completed until the third day when G-d said, “Let the water below the sky be gathered into one area, so that the dry land may appear.” Since what was created on the second day was not complete it could not be deemed “good” which in the context of creation means to be at its complete state.
The other place that there is no mention about seeing a part of creation as “good” is by the creation of Man. Rashi makes no comment here as to why. This is quite perplexing. What didn’t G-d see the creation of man as good as the rest of creation?
Sefer HaIkarim (written by Rav Yosef Albo who lived during the 15th century) answers that there are two types of sheleimut which means perfection or completeness. The first type is a completeness that comes as soon as something comes into being. This is called שלמות המציאות, the completeness of existence. This means that no other “good” is expected.
The second type is a completeness that is only potential when something comes into being and is only attained once the potential is actualized. This is called שלמות התכלית, the completeness of purpose.
Let’s illustrate this using a chair for example. As soon as a chair is built it attains completeness of existence. Only when it is sat upon is completeness of purpose realized.
All other parts of creation on their own have completeness of existence but not completeness of purpose. They were created programmed to do their thing and in the case of living beings to also develop. There is nothing more expected of them.
Man on the other hand is expected to actualize his potential through his intellect. He is meant to attain completeness of purpose.
Therefore the Torah does not state by Man, “that it was good,” to indicate that the “good” of the other creations is not the “good” of Man. Man’s good is not realized upon coming into existence. It has to be achieved through actualizing his potential.
At the point of creation, Man is distinguished from everything else in that everything else is expected to exist. Man is expected to make something of himself. Man is meant to grow. That is his essence. If so, this process of attaining completeness of purpose is a lifetime mission.
There is a beauty we see in youth because we see in young people so much potential. As we get older we look at ourselves as passing the opportunity to realize our potential. But if the essence of Man is to grow then no matter what point in life we may be at and in what situation we find ourselves in we can still grow and actualize our potential.
It may not be as obvious as it is by young people, but it’s there.
It has to be there.
That’s the essence of Man.
Shabbat Shalom!
Yitzchak