Why does Rashi speak of the pre-creation nothingness as a source of astonishment? Shouldn't we be more astonished by the wonder of creation?
The second verse of Parashat Bereishit famously describes the state of the earth pre-creation as tohu va-vohu. This term is generally translated as "chaos," but Rashi interprets it to mean "astonishingly void." In his view, bohu denotes emptiness or nothingness, while tohustems from the root t.h.h., which means wonderment or astonishment. Rashi thus explains, "…that a person is bewildered and astonished over its [the world's] bohu." The sheer nothingness of the universe causes – in retrospect – bewilderment and shock.
Rav Moshe Feinstein (as recorded in Kol Ram, vol. 3) raised the question as to whether the earth's primordial state of nothingness is indeed cause for astonishment. One could argue that to the contrary, creation far surpasses pre-creation in terms of the marvel and wonder it evokes. The more a person probes and examines the intricate workings of nature, the more he marvels at the brilliance of the Creator. Why, then, does Rashi speak of the pre-creation nothingness as a source of astonishment? Shouldn't we be more astonished by the wonder of creation?
Rav Moshe suggested that Rashi's comments work off the assumption that nothing could be more jarring and mystifying than unfulfilled potential. Once the world has come into existence, in all its majesty and splendor, one can only wonder how it once did not exist. When we consider what could be achieved, we are astonished when that achievement is not reached.
The practical implication of this insight, as Rav Moshe discusses, is obvious: each person must strive not merely to achieve, but to achieve to very fullest of his individual potential. As Rashi's comments suggest, there is no greater tragedy than wasted opportunities and unfulfilled potential; it thus behooves us all to work towards actualizing our individual potential to the fullest, rather than allow these valuable resources go to waste.