Bereishis תרל”ח

תרל”ח
ב”ה שבת בראשית בקיצור

ברש”י ויכל ביום הש’ בא שבת בא מנוחה כלתה ונגמרה המלאכה.
Rashi (Bereishis 2:3) “And He completed His work on the Seventh day”, (means that) when Shabbos came there was rest and the work was finished and completed
דאיתא מלאכה שהי’ צריך לעשות בשבת כפלו ועשאו בששי. שבששי נעשו ב’ ברואים. ב”ח ואדם. נמצא דהי’ ראוי להיות בריאת אדם בש”ק.
It says (Bereishis Rabbah 11:9) that the work that was supposed to be done on Shabbos was actually doubled over and done on the sixth day. As we know on the sixth day animals as well as man were also created. This therefore implies that man actually should have been created on Shabbos.
והענין הוא דאדם יש בו גשמיות ורוחניות והיא חיבור ימי המעשה עם הש”ק. וז”ש חכמים למה נברא באחרונה שיכנוס לשבת מיד. פי’ שאדם הוא מחבר כל הבריאה להתדבק ע”י כולם בעולם העליון.
The explanation of the idea is that man is a combination of physicality and spirituality, he is the connection between the six days of the week and Shabbos. As our sages taught (*) why was he (man) created last? So that he shall immediately enter into Shabbos. This means that man is the connector of the creation through which the entire creation can connect to the upper worlds
וז”ש שבת מכ”מ אשר ברא לעשות. פי’ שעשי’ גשמיות נשבת בשבת אבל עיקר קיום העולם הוא השבת וזה הקדושה ויקדש אותו במה שחלקו הוא הרחניות והוא הצורה של החומר.
This is the meaning “On it He rested from all the work that he created to do”. Meaning that the physical creation stopped on Shabbos, however Shabbos is what actually gives the world existence. This therefore is the holiness of Shabbos, that HaShem sanctified the Shabbos with, that Shabbos’s portion is the spirituality which is the form that everything takes, (the existence of everything is based on the spirituality of Shabbos *)
וזה רמזו חכמים במדרש במשל הטבעת שחסר חותם בא שבת נעשה החותם כו’ דכל פעל ה’ למענהו נמצא כי הכרה זאת שהברואים מכירים שהכל לכבודו ברא ומבטלין עצמם אליו ית’ זה קיום העולם וזה נעשה בשבת שבנ”י מעידין על הבורא ית’:
This is what our sages have hinted to in the Midrash (*) The creation of the world is compared to a ring without the signet, (so too the six days of creation without the Shabbos, is without the recognition of HaShem.) Everything HaShem made was for His sake, therefore this realisation, that the entire creation realises that everything is for His sake, and nullifies themselves to Him, is what gives the world existence. This is what was on Shabbos, when the entire creation testified about HaShem.

(See תרל”ו 2 also תרמ”ה 1)
ברש”י ברא אלקים שעלה במחשבה לב’ במדה”ד וראה כו’ שיתף מדה”ר
Rashi (Bereishis 1:1) “Bara Elokim” (the word Elokim signifies HaShem’s attribute of judgement. Based on this Rashi explains that) HaShem originally intended to create the world with the attribute of judgement, but He saw that the world could not exist so he combined it with the attribute of mercy.
וקשה דכ’ ברא משמע שכך הוא ואיך כתב רש”י שרק עלה במחשבה.
However this is difficult because it says that Elokim “created”, which implies that it was actually created with the attribute of judgement, so how can Rashi say it was only His intention (to create with judgement, but in reality He created the world combined with the attribute of kindness)?
ותו וכי יש ח”ו שינוי במחשבת הבורא ית’.
Furthermore can their chas veshalom (Heaven forbid) be a change in the thoughts of HaShem (How can an infinite being who knows everything have a change of mind)?
אמנם כך הוא באופן זה ברא הבורא ית’ להיות רצון ומחשבת האדם לעשות הכל ע”פ מדה”ד ממש כרצונו ית’
(The answer is that it was not merely HaShem’s intention to create the world with the attribute of judgement, but it is actually His will that even now) HaShem’s intention it that when He created the world, it is in such a fashion, that on the level of desire (not action) will be to want to fulfil the Torah on a perfect level, absolutely as HaShem’s original intention.
הגם כי בפועל אי אפשר לעשות ממש כרצונו ית’ מטעם שעולם העשי’ אין בו השלימות.
Even though in reality one can’t actually fulfil (on the level of action) the Torah on the perfect level of HaShem’s will, because this world of action is imperfect (nevertheless on the level of desire each person should desire to fulfil HaShem’s will on a perfect level)
וצריך להשתתפות מדה”ר. עכ”ז השיתוף בא ע”י המחשבה והרצון לעשות כרצונו ית’.
(Because it is an imperfect world, it was necessary) to combine (the attribute of judgement) with the attribute of kindness). And it is through this combination of one’s understanding and desire that (due to the attribute of kindness) one can indeed do HaShem’s will.

ואיתא בזוה”ק כמו שהקב”ה ברא הכל ע”י התורה כמ”ש הביט בתורה כו’ כמו כן הצדיקים שהם מקיימים העולם הוא ע”י השתדלות בתורה.
The Zohar (1:5a) that just as HaShem created the world through the Torah, as it says (Bereishis Rabbah 1:1) “He looked in the Torah and created the world”, similarly the tzadikim bring existence to the world מקיימים through their effort in Torah.
ובאמת נראה דמה”ט ברא הקב”ה העולם בכח התורה. והיתכן לומר שהי’ הכרח לברוא ע”י התורה.
In truth it seems that it was for this reason why HaShem created the world through the energy of the Torah, for surely he was not forced to create the world through the Torah
אך שבאופן זה רצה לברוא עוה”ז להיות הכל תלוי בתורה. וכמש”כ ה’ דהששי לומר שהי’ הכל תלוי עד שבנ”י יקבלו התורה.
Rather (the reason why the world is based on the Torah) is because HaShem wanted this world to be dependant on the Torah, as it says הששי “the sixth day” (that HaShem created the world on) condition that Bnei Yisrael accept the Torah (on the sixth day of Sivan)
וכ”ז הי’ כדי שהצדיקים ישלטו בכל הבריאה בכח התורה.
And the reason for all this (that the world is dependant on the Torah) is that the tzadikim will be the ones in control of the entire creation, through the energy of Torah (that they are learning and fulfilling)
וז”ש כו’. נמצא שבאופן בריאתו ית’ העולם באופן זה בנ”י מקיימין העולם.
This is the meaning of (Rashi, the reason why the Torah started with Bereishis and not the first Mitzvah is because) “He declared to His people the strength of his works to give them the heritage of the nations”. It is therefore through the way HaShem created the world (i.e. dependent on the tzadikim) that Bnei Yisrael are actually the ones that give the world existence.
(That is the answer as to why the Torah began with Bereishis, to teach us that the true reason for the creation of the world is for Bnei Yisrael)
ולכן עלה במחשבה כו’ ושיתף כו’ כדי שבאופן זה יהי’ ג”כ קיום העולם ע”י מחשבת הצדיקים יתעורר רחמי הש”י כמאמרם ז”ל בא לטהר מסייעין וסיוע זו הוא שיתוף מדה”ר כנ”ל.
Therefore HaShem intended to created the world with the attribute of judgement (as explained, for that is the idea and the way it should be on the level of desire), and he combined it with the attribute of mercy, that through this combination Bnei Yisrael will actually be able to give the world existence. It is through the thoughts of the tzadikim, that they will awaken the attribute of mercy of HaShem, as it says “one who comes to purify himself, gets assistance (from heaven). This assistance is the combination of the attribute of mercy. as above.

ואמת כי בימי המעשה אי אפשר להיות בלי חסרון רק ע”י הרצון והגיעגוע אל השבת.
In truth the days of the week will always be lacking, unless there is the constant yearning for Shabbos
פי’ שאף שכ”א מוטרד במעשים שונים מבקש הוא שלא להיות פיזור נפשו בכל אלה הדברים רק להיות עוסק בעבודתו ית’ בלבד עי”ז זוכין אח”כ בשבת לסיוע משמים כח הנשמה יתירה והוא השתתפות מדה”ר:
Meaning that since everyone is busy with different actions (during the days of the week), nevertheless one doesn’t want to become overly distracted, through all the things that he is busy with (פיזור נפש). Rather one wants to be exclusively involved with service of HaShem (through uplifting the mundane) and it is through this that we merit Shabbos, the special assistance from above, the extra neshama, that we merit through this combination with the attribute of kindness.