Bereishis תרל”ה

תרל”ה

במדרש ויכלו הגו סיגים מכסף כו’ באוה”ח פי’ ויכלו מלשון כלתה נפשי
The Medrash (Bereishis Rabba 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.
describes creation like two beautiful vessles 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 too so long as there was תוהו ובהו confusion, the creation of the world could not be seen.
And in the Orach Chaim (2:1) he compares the word ויכלו to the word כלתה נפשי my soul longs to be in your courtyard (Tehillim 84:3)
דאיתא פי’ ארץ שרצתה לעשות רצון קונה.
The word ארץ – earth is connected to the word רצתה – desire to do the will of its Creator
כי בריאת התחתונים הי’ רק מצד הרצון והשתוקקות כי העליונים מתוקנים יותר לכן כל חשיבות התחתונים הרצון
For the (reason for the) creation of the physical world was only because of the desire of HaShem. [Even though there are many reasons given why HaShem created the world, but the reason behind those reasons is simply His desire. Desire being something without logic].
For there in the above worlds, there is perfection but the importance (and difference) in this world is the desire.
[The driving force of creation of this world was HaShem’s desire to create this world, so too the main focus of us in our mission in this world is our desire (to become closer to HaShem. Desire comes from a much deeper place than action and reaches the recievers essence ).] אך כי יש הרבה רצונות אחרים וע”ז נאמר והארץ היתה תוהו. וצריכין לברר הרצון ע”י התורה. יהי אור.
The difficulty however is that (in this world) there are many desires to other things (away from closedness to HaShem). This is the meaning “The world was תוהו confusion. And in order to mediate these desires we need the Torah- “and there was light”.

ובש”ק מתגלה הרצון הטוב להש”י וז”ש הגו סיגים מכסף מלשון נכסוף נכספת כו’ כי בש”ק עולה כל דבר לשורשו
It is on Shabbos when the true desire becomes revealed, when everything becomes elevated to HaShem. This is the meaning of “the dross having been separated from the silver כסף ”.כסף is connected to the word נכסוף נכספת “You were longing (for your fathers house)” (The dross having been removed then the true beauty becomes revealed) So too on Shabbos when everything becomes elevated to its’ source, the true desire is revealed.
ופי’ זה דמקודם כתיב בראשית ברא שו”א והוא כלל כל הברואים.
The explanation is that in the begining of creation HaShem created the heavens and earth, this is the principal rule – כלל of creation
ואח”כ הי’ בפרט. ואח”כ חזר הפרט לכלל והוא כלל ופרט וכלל. וכלל צריך לפרט. כו’ והכלל שאחר הפרט חשוב יותר מכלל הראשון. וימות החול הוא בבחי’ הפרט
Then afterwards there was the individual creation, of each part, then afterwards, the rule again, this is the idea of כלל ופרט וכלל, the כלל needs the פרט and vica versa. Now after the פרט the כלל becomes greater than the original כלל. the days of the week are individual.
וכל הבריאה הי’ להתרחב זה הכלל להכניסו בכל פרט ופרט.
The purpose of creation was to make the original principal bigger, to bring into it all the individual parts.
כמש”כ במד’ שהעולם מתרחב והולך עד שאמר הקב”ה די. וגם עתה כתיב אשר ברא א’ לעשות כי כל הנבראים משפיעין חיות זה לזה. ומכולם יש תולדות. וגם המלאכות וכל המעשים שפשוטי בנ”א עושים בלי טעם. עכ”ז נעשה ממנו דבר. מכש”כ מי שיודע ועושה הכל לש”ש.
As it says in the Medrash, that the world was growing until HaShem said די enough. Still it says that HaShem creted the world לעשות – to do. For all of creation continues to spread more of HaShem’s life force, and they all crete something, even the actions of simple people without any intention have an effect, and how much more so someone who knows and does for the sake of heaven (that he has an effect).
ובש”ק מחזיר כל הבריאה להכלל זה בזה עד הש”י שמעידין הכל על הסיבה הראשונה.
On Shabbos everything is returned and included together all the way to HaShem, which is the original intention. (The Second time there is the principal it includes all the individual parts)
וזה פי’ ויכלו שנעשין כלי אחד לכבודו ית’.
this is the meaning of ויכלו – it wsa complete, connected to the word כלי a vessle, because now at the end of creation everthing became one focus – the sake of HaShem.
וזש”כ מה חסר מנוחה שתכלית הפעולות הוא הביטול שאח”כ לחזור לשורשו. ועי”ז כל הפעולות חוזרין עם האדם להתדבק בשורש עליון והיא המנוחה.
This is the meaning of (Rashi 2:2) that at the end of creation the world was lacking rest, when Shabbos came there was rest. The meaning is as above, that at the end of creation, everything (was now focused on HaShem) and nullfied to its source. And through this nullification all of mans actions become elevated to their source above, which is the definition of rest. (the principal mentioned the second time)
וכן מש”כ במד’ ששבת הוא החותם של הטבעת כמובן:
This is also the meaning of the Medrash (see above TRLD 2) that the Shabbos is the signet of the ring. As understood form above.

(* the first klal is Bereishis- the creation of the heaven and earth, then there are the six days of creation which are the prat, then the Shabbos where all of the new things in the prat become a part of the klal. Similarly we have Shabbos which effects the following week, during that week all the individual actions are accounted, and they all become elevated on the following Shabbos.)

בספר קול שמחה פי’ והבל הביא גם הוא כי בקין כתיב מקץ הימים שע”י זכרון יום המיתה התעורר לשוב. אבל הבל הביא גם הוא בעודנו בחיים כו’:
The Sefer Kol Simcha (Bereishis 15) explains the reason why HaShem turned to Hevel’s korban and not Kayin’s. Kayin brought a korban, because he ralised that there was a day of reckoning after death, and this caused him to do teshuva. However Hevel brought a korban, because he wanted to and was happy in the service of HaShem, therefore it was greater.
וי”ל עוד כי עיקר הקרבן הוא שיסמוך האדם עצמו ע”ז הקרבן. ושעי”ז ידבק עצמו בהש”י כי אין הקרבן עיקר המכוון. רק שהוא גורם התדבקות לקונו.
We can also explain that the main idea of a korban is not for the sake of offering theanial, rather it is for the person bringing it. He leans on the korban, symbolising that he completely connects himself to HaShem. And the korban is the cause of the connetion
וכן בכל המצות צריך להיות המכוון להתדבק ע”י. בהש”י. כי הם רק עצות כמש”כ בזוה”ק.
Similarly with any mitzva that a person does, the intention is that one connects through this to HaShem, for the mitzvos are ideas of how to connect. As it says in the Zohar (2:82b)
וזש”כ הביא גם הוא. גם את עצמו עם הקרבן. ולכן נתקבל לפני הש”י כנ”ל:
Therefore when it says that ‘Hevel also גם brought a korban to HaShem’, this means that he also brought himself with the korban, (and connected to HaShem), therefore his korban was accepted by HaShem. As above.