Bereishis תרל”א 1 duplicate no bold

ברש”י ז”ל מה הי’ עולם חסר מנוחה בא שבת בא מנוחה כלתה ונגמרה המלאכה.
Rashi (2:2) after the creation the world was lacking rest, when Shabbos came the work was complete.
כי בריאת העולם היה להשפיע אור וטובו של השי”ת בעוה”ז
The reason why this world was created, is in order for HaShem to shower His goodness in this world. (see begining of Etz Chaim)!!
שהוא הטבע
This world is nature
ושעל שם זה נקרא עולם על שם ההעלם כבוד ה’ בעוה”ז
And that is why it is called olam connected to the word he’elem which means lacking. For there is a hiddeness of His honour in this world. (For by creating this world HaShem created a space where His glory is hidden in order to be able to shower His goodness onto us. Beforehand His glory was everywhere and completely apparent, but in order to give goodness onto the world a space to receive it had to be created.)
כמ”ש אא”ז מו”ר זצלה”ה.
As the Chidushei Harim explained
אך כמו שצריך להיות הכל בטל אל המכוין אז נתגדל שמו ית’ בעוה”ז יותר
However in order for His name to be exulted properly in this world, everything needs to be nullified to that greater purpose. And then His name becomes greater in this world.
כדכתיב וירא אלהים כל אשר עשה טוב מאוד.
As it says and HaShem saw everything the He made and it was very good.
פי’ כמ”ש כל פעל ה’ למענהו
The word כל – everything is connected to the word everything He made is for His honour *
כי הכלל לעולם מחובר בכח הפועל אם כי בפרט יש דברים שמתנגדים להקדושה.
For the Klal is always connected to the root of where it came from, yet in the details there are things that seems to oppose the holiness. (The Sfas Emes is referring to the soivev and Memale, in the sovev level, everything is connected and one, when it filters down into the details then there seem to be things that are disconnected and even opposing the Oneness. [In truth even these opposition’s are also constantly connected].)
אבל בכלל נאמר הכל ברא לכבודו.
But in the level of Klal, there everything is for His honour.
ועל שם זה קודם שבת הי’ עולם חסר מנוחה והוא השבת שכולל כל ימי השבוע ושבת דאתאחדת ברזא דאחד כו’.
Therefore before Shabbos the world was lacking rest, ie Shabbos. Which is the Klal of all the days of the week. As it says on Shabbos everything comes together with the secret of Oneness.
שכל הדברים מתעלים ונעשין אחד מיוחדים להיות כלי להשי”ת לעשות בהם כרצונו.
Because on Shabbos everything becomes elevated and become one and directed to be a vessel for HaShem to do exactly as His will.
וז”ש ויכלו במד’ שנעשה מעשה בראשית כלי והוא ע”י התכללות.
And this is what is meant in the Medrash on the pasuk ויכולו because the creation now became a vessel – כלי (from the word ויכולו) which is the idea of everything becoming incorporated into one.
ופי’ ויכלו מלשון כלתה נפשי כי הוא הביטול שכל דבר מתבטל לנקודה חיות שיש בהם מהשי”ת.
And the word ויכולו is also connected to the word כלתה longing, “my soul longs for You”, which is the nullification, where everything becomes nullified to the life force in them that is a part of HaShem.
וזהו נק’ מנוחה שהיא שביתות הכל ומקום ושורש הכל.
And this is the meaning of rest. Where everything stops and it is the place and the root of everything.
ועל בחי’ זו נאמר הוא מקומו של עולם
And this is the idea that “HaShem is the place of the world”
וכמ”ש אל יצא איש ממקומו ביום השביעי כו’.
And similarly we find no one is allowed to leave their ‘place’ on Shabbos. Because everything need to return to it’s place.
וזה כלתה ונגמרה המלאכה כי זה מכוון הבריאה.
And this is why once there was rest the work of creation was complete. Because the intention of creation had now been achieved. When everything was back in focus on the original purpose of creation. When everything in this world becomes one.
ואמרו חז”ל כלי מחזיק ברכה הוא השלום.
And chazal teach us that the vessel that holds blessing is peace. Shalom.
ובזוה”ק מאי שבת שמא דקוב”ה והוא שלום.
And the Zohar explains that Shabbos is the name of HaShem which is Shalom
ופי’ שם הוא התגלות כבודו במעשה בראשית הרחוק ג”כ כי קודם הבריאה הי’ ה’ אחד.
The idea of the name of HaShem is the revelation of His honour in the distant creation of the world. Because before the world was created HaShem’s name was One, there was no opposition, and on Shabbos when everything becomes connected to the Klal once again His name becomes One with no visible opposition.
(The idea of a name is how one is known, therefore the name of HaShem refers to how we know Him and perceive him and how He is made known to us).
ובחי’ הבריאה הוא שמו אחד כדי להראות שלימותיו.
And therefore the idea of creation of this world is for His name to be one. Everything should proclaim his oneness, in order to show His completion (not only in the world’s above but also in this world).
וכשכל הבריאה מתבטל להכלל שנקרא כנס”י.
And when the whole world becomes nullified to the Klal which is Kneset Yisrael
זה שמו אחד והוא כלי לעצמותו ית’ והבן:
This is when His name becomes one. And a vessel for His essence. והבן.