Our tradition understands that duality intimately. Take the verse from the Song of Songs, Shir HaShirim, "I am black, but lovely." It seems paradoxical. But Shir HaShirim Rabbah, the Midrashic commentary on Song of Songs, unpacks this seeming contradiction in a fascinating way.
The Rabbis see this verse reflected in the lives of even the most flawed figures in our history.
The Midrash starts with Ahab, the infamous King of Israel, not exactly a poster child for righteousness. We all know his story. But when Ahab hears a prophecy of doom, he tears his clothes, puts on sackcloth, and fasts (I Kings 21:27). It’s a pretty dramatic display of repentance.
How much did he fast? Rabbi Yehoshua ben Levi is quoted as saying: Three hours. Now, three hours might not seem like much to us, but the text explains that Ahab simply pushed back his meal times by three hours at a time. The Midrash also points out that Ahab walked barefoot as part of his mourning, further signifying his humility.
So, even though Ahab was wicked – “black,” in the language of the Midrash – he humbled himself before God. And because of that act of repentance, his plea was accepted (I Kings 21:29), making him also “lovely.” See, even in darkness, a spark of goodness can shine through.
The Midrash doesn’t stop there. It extends this idea to Yehoram. The text mentions "the sackcloth was upon his flesh underneath" (II Kings 6:30). Rabbi Levi Bar Ḥaita offers three interpretations of this verse:
First, “I am black all the days of the week and I am lovely on Shabbat.” : we spend our week grinding, working, maybe making mistakes. But on Shabbat, we rest, we reflect, we connect with something higher.
Second, “I am black all the days of the year and I am lovely on Yom Kippur.” All year long, we accumulate flaws and missteps. But on Yom Kippur, the Day of Atonement, we have the opportunity to cleanse ourselves, to be "lovely" in God's eyes.
And finally, “I am black regarding the Ten Tribes and I am lovely regarding the tribes of Judah and Benjamin.” This speaks to the divisions within the Jewish people, and the hope for eventual unity and redemption.
Rabbi Levi Bar Ḥaita concludes with the ultimate expression of hope: “I am black in this world and I am lovely in the World to Come.” This world is full of challenges, suffering, and imperfections. But in the Olam HaBa, the World to Come, we can find ultimate fulfillment and beauty.
What does this all mean for us? It means that we are all works in progress. We contain multitudes. We are capable of darkness, yes, but also of profound beauty and transformation. The key is to recognize both aspects of ourselves and to strive always towards the light, towards repentance, towards becoming truly "lovely."