Bereishis תרמ”א
תרמ”א
בפ’ ויכלו השמים והארץ כו’ במדרש נעשו כלים. עוד שם לכל תכלה ראיתי קץ כו’.
The Medrash (Bereishis Rabba 10:2) explains how the word ויכלו is connected to the word כלי, that the entire creation became a vessel. Furthermore the Medrash (ibid 10:1) says that Yaakov’s inheritance, that of Shabbos, (as opposed to Avraham’s) is without any limits.
הענין הוא ע”פ מ”ש בשבת קודש פורס סוכת שלום
The idea expressed in the Medrash is connected to (the Friday night tefila) “He spreads his sukkah of peace on us…”
דלכל דבר יש שורש בשמים כדאיתא אין לך עשב שאין לו מזל כו’
(There is an important principle here) that everything (in this world) has its roots in heaven. We see this in the Medrash (ibid 10:6) that there is no blade of grass that does not have a mazal (heavenly costelation) that beats it and tells it to grow.
דכתיב ויבדל בין המים אשר מתחת לרקיע כו’. וע”ז איתא מים תחתונים בוכים אנן בעינן למהוי קדם מלכא. ומה שנעשה ממים שעל לרקיע לא נכתב בתורה.
(We see this idea also in the fact that) HaShem divided the waters to the lower and upper waters. The lower waters cried wanting to be in front of the king. However the Torah does not tell us what happened to the upper waters.
ובריאת המלאכים מטעם כי הם בעצמם החלק השני השייך לאותן הברואים שלמטה והתחתונים הם חצי דבר לכן בכל נברא נולד גם למעלה בחלק העליון השייך לאותו בריאה.
The creation of the angels, is because they are the other half of creation. The creation everything in the physical world are just the half, (the parallel half being the angels above). We see from here (and the example of the waters) how each thing in this world has its source (and parallel) above.
ולכן בשב”ק יורד אותו הכח השורש ומתחברין ב’ החלקים
This therefore is the idea of Shabbos, that the energy above that is the root of everything, comes down, and connects the two parts.
וזה פריסת סוכת שלום שיורד החלק שלמעלה
this is the spreading of the sukkah of peace that we are referring to, when the parallel part comes down.
לכן אומרים שלום למלאכי השרת בשב”ק.
that’s why we say Shalom aleichem to the angels on Shabbos, (for they have come down)
ולאותו חלק באמת אין לו קץ שהוא למעלה מהזמן והטבע. ובריאה המפורשת בתורה הוא רק במדה וקצבה
(There is however an important difference between the two parts.) The physical part described in the Troah in creation, is limited, whereas its parallel above, is limitless aboe time and nature.
לכן איתא במדרש יעקב שכתוב בו שמירת שבת ירש העולם שלא במדה ע”ש.
That is why it says in the Medrash (above) that Yaakov, that it says he guarded the Shabbos, inherited the world without a limit. (see Medrash)
ע”י השלימות שנעשה בשב”ק והוא כלי המחזיק ברכה ושורה בו כח השורש שאין לו הפסק ומדה כנ”ל:
It is through this completion, that Shabbos is able to become a vessel that contains the blessing, and on it rests the energy of the source, that does not have an endor limit, as explained.
(To summarize: This world was created with a parallel world, which is the spiritual root, and source of sustenance for each part of this world.
For example the waters above versus the waters below. Also how each part has its own malach, or mazal. On Shabbos there is a unification of these two parts (therefore we say Shalom Aleichem to the malachim), and it is this unification (Sukkas Shalom), that rejuvenates, gives energy and unites it with its limitless source. This is the amazing gift of Shabbos, and it is this which is therefore the source of all blessing, which is when something becomes connected to its source – HaShem.)
ברש”י ברא אלקים שעלה במחשבה לבראות במה”ד וראה שאינו מתקיים והקדים ושיתף עמו מדה”ר כו’
Rashi (Beresihsi 1:1) “ברא אלקים Elokim created”, HaShem originally intended to create the world with the attribute of exacting judgement, and when He saw that it could not exist only by judgement he preceded it with the attribute of kindness.
ומה לשון והקדים.
What is meant by the word ‘preceded’ why is that relevant?
אך הוא בכח התשובה שמתקנין למפרע כל המעשים.
The answer is that this is teaching us about the energy of teshuva, which retroactively corrects all actions.
והענין הוא כי בוודאי לא הי’ ח”ו שינוי רצון למעלה. רק שהבריאה היא במדה”ד. ורק בכח האדם לעורר בחי’ הרחמים שהיא עוד יותר גבוה מהבריאה והוא הכח השורש שממנו נעשה הבריאה.
The idea expressed here, is that there was definitely no change of mind for HaShem. Rather the world was actually created with the attribute of exacting judgement, however man is able to actually awaken the mercy of HaShem, which is above (preceded) creation, for it is actually the source and root from which the world was created! (The idea for creation came from a place of kindness to do good to creation)
ולכן אף שבאמת נברא במדה”ד ואין לו קיום יכולים לקיים העולם בכח המשכת מדה”ר שלמעלה מהבריאה והוא ע”י תורה ומצות.
Therefore even though the world was in truth created with the attribute of exacting judgement, and it cannot exist on that level, nevertheless it does have existence through drawing on the energy of mercy which is above this world, through the Torah and Mitzvot!
ולכן כ”ז נתקיים גם בסדר הדורות שלא הי’ לעולם קיום ונמחה בדור המבול עד שבא אברהם אבינו ע”ה ונתקיים העולם במדה”ר.
Therefore this was all true in the previous generations (Before Avraham), where the world could not exist, as we see by the generation of the flood, where it was destroyed. However when Avraham Avinu was born, he gave the world existence through the attribute of kindness. (Chesed).
וזה שהתחילו ב’ אלפים תורה מימות האבות לכן כ’ בהבראם באברהם שהוא קיום העולם במדה”ר כנ”ל:
Therefore the first 2000 years of (the world, and) the Torah begin with the forefathers. This is the meaning of the Medrash בהבראם באברהם “when they were created” also spells beAvraham. For it was Avraham that gave the world existence through drawing on the attribute of mercy. as above.
(Summary: The world was created with the attribute of judgement, however it is actually preceded by HaShem’s kindness to created the world in the first place. Therefore even though this world cannot exist with only the attribute of judgement, it does however have existence through Avraham. Meaning through drawing on the attribute of mercy, through the Torah and the Mitzvot, it is waht gives teh world existence.)
