At the end of Creation, before the first Shabbos begins, the concluding overview summarizes how all the component parts came together:

וַיַּרְא אֱלֹהִים אֶת-כָּל-אֲשֶׁר עָשָׂה, וְהִנֵּה-טוֹב מְאֹד; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם הַשִּׁשִּׁי – And God saw all that He had done, and it was very good. With an evening and a morning, the sixth day. (1:31)

The Ramban notes how כָּל-אֲשֶׁר עָשָׂה includes the  unpleasant aspects of creation which are nonetheless labeled טוֹב מְאֹד – excellent. With a greater perspective, everything turns out for the best.

The Netziv further adds that this was not just true of that individual moment. Within that moment, all potential and future moments were dormant, and all that latent potential was excellent as well.

Rabeinu Bachye notes how at the conclusion of every other day, the Torah describes it as כי טוב – it was “good”. But on the final day, where all the different aspects of existence had been formed and came together, it became something else; טוֹב מְאֹד – “excellent”. The creation itself was truly greater than sum of its parts; like a sophisticated machine, all the various levers, gears and cogs came together to become something utterly incredible.

The Kli Yakar points out the contrast between the first five days of כי טוב, and the conclusion of events called וְהִנֵּה טוֹב מְאֹד. The Kli Yakar explains that כי is a term of clarification. It indicates a deliberation weighing towards טוב. But when everything comes together, it is unqualified – וְהִנֵּה טוֹב מְאֹד – it is clearly and absolutely good.

The Sforno explains that the conclusion of creation achieved an equilibrium; existence was literally “at rest” – precisely the definition of Shabbos. With the acceptance and absorption of the imperfections in the world, the Torah was in balance. The Torah calls this טוֹב מְאֹד.

Existence was whole, complete and in balance. On such a sixth day – הַשִּׁשִּׁי – “the” perfect sixth day, Shabbos can finally commence.

Perfection is seeing that there are countless components to the sophisticated machine that is life, some of which are tough, but all of which, together, make it work. It just takes a little perspective.

Among the first laws given after Sinai, are some interpersonal laws, particularly the laws requiring that the needy are taken care of:

אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי עִמָּךְ… – When you lend money to My people, to the poor person with you…. (22:24)

Although not readily noticeable in a translation, the phrasing is quite cumbersome, particularly the word עִמָּךְ – with you – in the context.

The Alshich explains that everything is Hashem’s, and merely deposited with us. We are given the privilege of having money in order to distribute it. With this thought, the Torah is imploring us to remember that no matter what we do with our money – אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי – that אֶת הֶעָנִי עִמָּךְ – it belongs to the poor; it is incidentally with you. We should therefore take great care and responsibility.

The Vilna Gaon explains that the Torah is alluding to a standard monetary law: loans are agreed before witnesses to prevent unscrupulous activity, whereas charity is done in solitude, and no-one needs to know. אִם כֶּסֶף תַּלְוֶה – When you lend money – אֶת עַמִּי – do so before My people; – אֶת הֶעָנִי – To the poor however – עִמָּךְ – do it alone. The Torah advises the correct way to give charity – in secret. There is a world of difference bee tween being good, and looking good – here the Torah stresses to be good, when no one will ever know.

The Kli Yakar explains that when a person gives charity or a charitable loan, all good deeds and benefits resultant from it are credited to the person who financed the good deeds and actions. The reading would then be – אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי – If you lend/give money to my people or the needy – עִמָּךְ -all the merits that result are “with you” too!

All these novel teachings have a very simple underpinning; money is not meant to be accumulated and stockpiled for personal gain. If people are privileged enough to earn their daily bread, or even more, spread it around, with class. The word for charity, צדקה, literally means “justice”. By engaging in charitable pursuits, you are, in a very real way, dispensing a little more justice into the world.

We would all do well to internalise that we do not get rich off the sweat of our brows alone; that we should care for the needy, away from the spotlight too; and that the effects of charity continue to compound long after. If everyone knew that, the world might look quite different.

It starts with one.