Chagigah 12b: It can be compared to a king who ordered his servants to appear at the royal palace early in the morning. When men and women appeared early, whom did he praise, if not the women, who are not accustomed to rise early. So too here, Hashem ordered the heaven (which is closer to Him since it is more Ruchni and since His Shechinah resides there) and the earth to be created, and both hurried to do His bidding. He gave the earth, which is entirely Gashmi, precedence because it carried out his bidding with the same alacrity as the Heaven.
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Targum Yonasan: "Tohu" means empty of Man; "Bohu", empty of animals.
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Hadar Zekenim: It was naked.
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Chagigah 12b: "Tohu" is a green (or blue or yellow) strip that surrounds the world from which darkness emerges;
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and "Bohu," smooth stones sunk into the depths from which water emerges.
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As the Pasuk states, "V'Natah Alehah Kav Tohu v'Avnei Vohu" (Yeshayah 34:11). See Torah Temimah, note 18, who explains that this Gemara supports the opinion that 'Choshech' is a creation and not merely the absence of light.
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It is clear from the Pasuk that Hashem created darkness before light. Why did the Ziknei Darom inform Alexander Mokdon when he queried them about it that his question was insoluble (Tamid 32a)?
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Tamid 32a: Because they were afraid that he would go on to ask them what is above (the world) and what is below (it).
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Ramban: The Pasuk is describing the creation of the four elements which formed the initial basis of 'Eretz' (refer to 1:1:3:2) - "Eretz" (earth); "Choshech" (fire); "Ru'ach" (wind); "Mayim" (water).
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Seforno: The Seforno follows the same basic line of thought as the Ramban, only according to him, the "Ru'ach Elokim" is the power that moves the entire planetary system. The Pasuk here is explaining how it moved the darkness that surrounded the water, the upper section of which was heated up by the 'Ru'ach,' thereby creating the fire (that was basically black, as the Ramban explains [refer to note 4]).
Gur Aryeh: "Ru'ach Elokim" is an unusual phrase. Literal "wind" is usually described as "blowing" (Nosheves), not as "hovering" (Merachefes). Therefore, Rashi interprets with reference to the Kisei ha'Kavod.
In fact, the Ramban explains, "veha'Aretz" incorporates all four elements, and at the time of creation, the water surrounded the earth, the wind, the water and the fire (which is basically black).
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According to the Midrash (Bereishis Raba 2:4), the four descriptions in this verse - "Tohu, Vohu, darkness, on the face of the deep" - allude to the four exiles. (The conclusion of the Pasuk, "and Ru'ach Elokim was hovering etc." alludes to Mashi'ach and to Teshuvah.) We would have thought that exile is a consequence of sin, not an integral part of the order of Creation!
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Maharal (Ner Mitzvah, beg.): Hashem created the physical world with a certain vulnerability, expressed as these four kingdoms. If and when the Jewish People
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corrupt their ways, these four kingdoms would be activated (which would diminish the honor of Hashem, and send us to exile). This deficiency stems not from the Creator, but from the creations themselves.
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In other words, all creations remain dependent upon their Creator. This is their inherent vulnerability; if they do not cleave properly to Hashem, their Prime Cause, they are liable to harm. That is why our verse alludes to the four kingdoms in terms of chaos or lack - Tohu, Vohu, etc. (also see Maharal, Gevuros Hashem, end of Ch.5). (EK)
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According to the Midrash (Bereishis Raba 2:5), these verses allude to the Beis ha'Mikdash, its destruction, and ultimate rebuilding. Why is the Beis ha'Mikdash already alluded to in Creation?
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Maharal (Netzach Yisrael, Ch. 26, p. 131): The Beis ha'Mikdash represents the ultimate fulfillment of the goal of Creation. Therefore, its roots must lie at the very beginning, while completion and fulfillment come at the end. There must be "darkness" of Churban before the "light" of its rebuilding,
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for a new existence can only develop after the removal of the preceding one.
This Midrash is the theme of Kinah 14 of Tish'ah B'Av. (CS).
QUESTIONS ON RASHI
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Rashi writes: "'[Darkness] on the face of the deep (Tehom)' - on the face of the waters that were over the earth." Why not interpret "the deep" in the simple sense?
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Gur Aryeh: The "Tehom" itself is dark even now, and has no "face." Therefore, Rashi explains "Tehom" to mean the waters covering the earth.
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Rashi writes: "And 'Ru'ach Elokim'... - the Kisei ha'Kavod." Why doesn't the verse state this explicitly?
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Gur Aryeh: This expression teaches that Hashem bears His throne, not as humans envision that a throne bears its occupant.
