The concept of goodness weaves through the Hebrew Bible, beginning with the very story of creation itself. This idea comes into particularly sharp focus on the third day—Tuesday—when God declares His work “tov” (good) not once, but twice. This double pronouncement of “ki tov” sets this day apart as special. Jewish mystics and scholars have long pondered the deeper meaning of this repeated blessing, seeing in it profound lessons about the nature of goodness and how we express it through acts of kindness and charity.
According to Kabbalistic interpretation, the third day’s double “tov” reflects two different kinds of goodness—one is intrinsic and the other is functional. The first instance of “tov” refers to the inherent goodness of creation, while the second refers to its potential to do good, to be productive and beneficial to others. It’s no coincidence that this is the day Earth first sprouted vegetation which is inherently good and also provides sustenance and life to others.
In Jewish tradition, tzedakah—often translated as “charity”—is not merely a moral good, but a divine obligation. The word tzedakah itself comes from the root tzedek, meaning “justice” or “righteousness.” Giving to those in need is not seen as an act of voluntary kindness but as an essential expression of justice. It reflects the idea that wealth, like all other blessings, ultimately belongs to God, and it is our responsibility to distribute those blessings to others.
The double goodness of the third day can be seen as a metaphor for the dual nature of charity. The first goodness is the acknowledgment of the inherent value in all creation—that every individual has worth and deserves dignity. The second goodness is the ability to actualize that potential through giving. When we give charity, we not only help others, but we also bring out the best in ourselves, fulfilling our role as stewards of God’s creation.
Moreover, Kabbalists have long noted the connection between the third day of creation and the practice of tzedakah. Just as the third day brings forth the earth’s capacity to nourish and sustain life, so too does the act of giving charity sustain those in need. The double “tov” on the third day suggests that true goodness is both inherent and active—by giving to others, we fulfill both aspects of this divine goodness.
In the Hebrew Bible, there are numerous injunctions to care for the poor, the stranger, the widow, and the orphan. These laws are grounded in the belief that human beings are created in the image of God (imago Dei), and therefore, each person has intrinsic worth. The commandment to give tzedakah is not merely a suggestion but a reflection of the justice that should permeate society. When we give charity, we don’t just help others—we become more fully who we’re meant to be.
In Deuteronomy 15:7-8, for example, the Torah commands:
The text speaks plainly: goodness requires open hearts and open hands.
The prophet Isaiah reinforces this idea when he describes the kind of fasting that pleases God:
For Isaiah, the ultimate expression of piety is not ritual observance, but active goodness expressed through charity and care for others.
The Hebrew Bible’s vision of goodness calls us to action. Like the earth on that third day of creation, we carry within us both the blessing of inherent worth and the power to nurture others. Through charity we don’t just give—we participate in the ongoing work of creation itself, helping to nurture and sustain the world as God intended.
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