Pasuk: (1:8)

"And there was evening and there was morning, a second day."

If we take a closer look at what Hashem created on the second day, we don't see the words "Ki Tov", we don't see the mentioning that "Hashem saw it was good".

Why is the second day different than the rest of the days?  What wasn't so good about the second day?

Rashi gives an explanation that the work of the second day, seperating the waters above and below the firmament, wasn't completed till the third day, when the lower waters were sent down to form oceans.  The goodness of creation is only realized when we see the finish product, thus the Torah says "Ki Tov" twice on the third day.

Rav Dovid Feinstein asks, "why didn't Hashem finish the creations of the second day on that day?

He brings down a Gemarah in Shabbos (156:a) that the work of the second day was not called "good", because on that day Machlokes (strife), came into existence.  When Hashem divided the waters, all the water wanted to be on top, in the lofty heavens, there was a strife in the water particles.  Hashem then ordered the waters to split.

We can learn from the way Hashem handled the conflict, how we should deal with human conflicts.  The waters were not split on the second day, for Hashem (Kevayachol) saw the conflict, and waited another day for the sides to cool down.  We should take this lesson, that in the heat of a conflict, it is best to first get the sides to cool down, then try to solve the conflict.
If we have to impose on someone else somethhing which is unpleasent, it is best to notify the person about it ahead of time, and let the thought first sink in to him, and thus being more sensitive to his feelings.

Continuing with the same idea, we can see that on the day which man and animals were created, the words "Ki Tov", are written together with the creation of the animals, and not man.  If man was the man reason for creation, why doesn't it say "Ki Tov".

Rav Mordechai Ilan brings down the same Rashi from the second day of creation, and explains that since man is not created as a finished product, rather he has allot to work on in his life time, and will probably never reach his complete ability, thus it doesn't say "Ki Tov".  For the words "Ki Tov" are only used when the creation if complete.



If we take a closer look at the wording which the Torah uses for the creation of a created item, we will see that the word "Beriah", creation is used.  However, when the Torah describes the creation of man, a different word is used, "Yetzirah", which means to form.

Why is there a difference in wording between the creation of man and other created things?

Rav Mordechai Ilan explains that the word "Yotzer" shows a higher level.

For example, when we pray in the morning Shacharis, we say "Yotzer Ohr Uvorei Choshech."  (Who forms light and creates darkness).  Since light is a more positive aspect of creation, the word "Yotzer" is used, while by darkness, which symbolizes the negative, the word "Borei" is used.

There are seven Blessings said by a "Sheva Berochos" (Blessing said by a newly married couple), one of them is "Yotzer Ha-Adam" (The creator of man), for the word "Yotzer" is used to show completeness, and in marriage, on who finds his second half, becomes more complete.  We can also see why by the creation of man, it doesn't say "Ki Tov", for a man only comes to his completion, through marriage.

The word "Tov" is used in creation to show a sign of eternity, thus it says in the Pasuk (2:18) "It is not good for man to be alone; I will make him a helper corresponding to him."  It is not "Tov" when a man not to be married, for their is no eternity, he has no children to continue into an eternity.  When someone finds a wife, he has found good, because through the marriage and building a "Binyan Adei Ad", he has made eternity out of man.