Bereishis תרל”ט 5639

תרל”ט

ויכלו במדרש הגו סיגים מכסף משל לאמבטי כו’. דהכל לכבודו ברא א”כ יש בכלל הבריאה הכרת כבוד מלכותו אך החשך יכסה ארץ ובשב”ק מעידין בנ”י כי הש”י ברא עולמו. וכיון שציוונו להעיד זאת בשבת מכלל שבשבת מתגלה זאת ומתברר האמת. וז”ש שהשבת הוא החותם של הטבעת כי החותם הוא להיות ניכר לאחרים ובמקומות אחרים. שנחתם שם רשימה מטבעת המלך. והטעם שבשבת נתברר זאת ע”י כי בשבת מתאחד כל הבריאה וזה פי’ ויכלו וגם ויצא לצורף כלי שע”י שמצטרף כל הבריאה להיות אחד ממילא נתבטל הפסולת ומתברר האמת:

The Midrash (Bereishis Rabbah 10:2) on the pasuk: הָג֣וֹ סִיגִ֣ים מִכָּ֑סֶף וַיֵּצֵ֖א לַצֹּרֵ֣ף כֶּֽלִי׃ “The dross having been separated from the silver, a vessel emerged for the smith” (Mishlei 25:4), describes creation like two beautiful vessels that were in a bath. When it was filled with water, the craftsmanship could not be seen, but when it was emptied, the true beauty could be seen. So, as long as there was תוהו ובהו confusion, the creation of the world could not be seen.

The idea is that Hashem created the entire world for His own honor. This means that in each part of creation, the glory of Hashem is hidden, but it is covered up by the darkness. However, on Shabbos, Bnei Yisrael testify that HaShem created the world. Since we are commanded to testify this on Shabbos, it demonstrates that Shabbos contains the power to reveal this truth.

It is for this reason that the Midrash says that Shabbos is the seal, for it is through Shabbos that the truth is revealed to all other places. It is the seal with which HaShem signs His name (so to speak).

The uniqueness of Shabbos is because it contains the unity of the entire creation. The word “vayechulu” is used to express this idea of completion. Furthermore, the pasuk in Mishlei above, “emerges from the smith-צורף,” the word צורף also means to connect, for it is through Shabbos that the entire world becomes connected to be one, and all the dross becomes nullified to the truth.