I want to give over a drasha I heard, but I cannot recall who said it originally. The drasha goes:

The Midrash says that one of the reasons there is no "ki tov" on the second day of Creation is because machloket was created when the upper and lower waters were separated.

To this, the question can be asked about the division between light and darkness on the first day. There is definitely a "ki tov" then.

The answer is that things of the same type (bodies of water) should not be separated, but it is appropriate to separate things of different types (light and darkness). Thus it is a tragedy if Jews fight among themselves, but a Jew does not have to seek out the friendship of non-Jews.

I am looking for the name of the Rabbi who said this or the book where it was stated.

  • What about Kohanim and Leviyim? Should they not befriend mere Yisraelim? I don't see how this drasha is defining "type".
    – Double AA
    Commented Mar 23, 2016 at 19:17
  • 2
    @DoubleAA OP was asking for a possible source of this. It is up to you if you like it or not. Commented Mar 23, 2016 at 19:47

1 Answer 1


While I do not know where you originally saw this I found references to it by googlin machlokes second day creation

Rabbi Frand on Bereishis goes into this subject.

On the second day, G-d divided the upper and the lower waters. This was not a case of good water and bad water; of True water and False water. This was a case of making a division between two equally valid components. Regarding such division we do not say, "It was good". This was an unfortunate division. A division was necessary, but there is no 'ki tov' on that day because conceptually there is no reason to have machlokes between 'water' and 'water'.

But the first day was different. On the first day, the division was between Light and Dark (Or v'Choshech). By analogy, this represents separation between Truth and Falsehood, between the forces of Good and the forces of Evil. There we must divide. We must delineate. We must say this is Light and this is Dark; This is True and this is False. This is a machlokes, but it is a machlokes that warrants a 'Ki Tov'. It is a necessary machlokes -- a division that must be made.

A reference to Rashi in Parshas Korach

Unlike the other days of creation, the Torah does not conclude its description of the second day with the words 'Ki Tov'. On this day, G-d completes His work without seeing the good. Chazal explain that Gehinnom and Machlokes (dispute) were both created on Yom Sheni, as indicated by the splitting of the heavenly and earthly waters. This day remains unfinished, its Tov not evident until Yom Shlishi.

Each of the daily songs, the Psalms recited at the close of morning prayers, reflect the particular aspect of creation revealed on that day. Hence, on Yom Rishon, we proclaim that 'the world is God's and everything in it'.

On Yom Sheni we repeat the song of the B'nai Korach, the beauty of Jerusalem and the palace of the King.

Who were the B'nai Korach and why do they sing on Yom Sheni?

"And the sons of Korach did not die - They were in the original plan. At the time of the Machlokes, they had thoughts of Tshuva, therefore an elevated place in Gehinnom was established for them, and there they dwelled." (Rashi, Bamidbar, 26,11)

For Heaven's Sake!

The Ohr Gedaliyahu explains that on the first day of Creation, which the Torah calls “the Day of One,” the revelation of Hashem in the physical world was perfectly clear. Multiplicity and disparity were not yet part of the physical world in a way that would hide Hashem’s Oneness. On the second day, the concept of diversity and multiplicity became a reality in the world (the firmament separated between the waters). It is this multiplicity that is the essence of physical reality, which Hashem uses to hide the clear manifestation of His Oneness, thus setting the stage for the operation of human free will. The second day of Creation represents a mixed bag of sorts: on the one hand, Hashem’s purpose is that His Unity should be hidden by physical reality only to be revealed by the efforts of Jews making free-will choices; on the other hand, the multiplicity actually creates the possibility for the very erroneous perception that Hashem, ch”v, does not exist! This latter point explains why the verse כי טוב (“It was good”) does not appear on the second day; how could it be remotely good that there could be even a thought that Hashem does not exist, ch”v?

  • :-D I found 3 references to this drasha in Rav Frand! He quotes Rav Shlomo Breuer. Commented Mar 23, 2016 at 19:57
  • @MichaelSandler Yes i saw the reference to Rav Breuer in the one I linked to. However, that was not specifically what you referred to - division between Bnai Yisrael and goyim. Commented Mar 23, 2016 at 20:20

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