Bereishis תרמ”ב

תרמ”ב

Introduction: In everything there is a klal – the rule and general principal, and the prat – how the rule is manifested in all it’s detail. So too in the creation of the world there was the klal, the general principle of creation and the prat how everything came about. Similarly on a day to day basis there are times when one the klal is clearer, the reason for all existence, and times when only the prat is clear. It is important to note that on the level of prat, there may be things that appear to contradict the klal, even oppose HaShem. (See also TRLH 1)
במד’ ויכלו נעשו כלים כו’
The Medrash (Bereishis Rabba 10:2) The word ויכלו is connected to the word כלי vessels, for creation was a vessel for HaShem.
הענין הוא דיש כלל ופרט וכלל. ועל הכלל אמרו והלא במאמר א’ הי’ יכול להבראות שהוא בראשית נמי מאמר הוא שהוא שורש הכל. התורה וישראל.
The idea is that there is a concept of klal – prat – klal (Klal and prat have been explained above, the trio will be explained in the continuation).
ועל הכלל אמרו והלא במאמר א’ הי’ יכול להבראות שהוא בראשית נמי מאמר הוא שהוא שורש הכל. התורה וישראל. והתשובה כדי להפרע ולתת שכר כו’,
Regarding the klal, (the Mishna in Avos (5:1) asks why was the Torah created in ten expressions by HaShem), it could have been created with just one saying of Bereishis, which is the first expression of creation, and the source of everything? The Mishna answers that the division of the different expressions is in order to punish the evildoers who destroy the world made in ten sayings and to give reward to the tzadikim who give the world, created in ten sayings, existence.
והיינו שבפרטות יש דברים הצריכין תיקון. והצדיקים שמביאין כל הפרטים אל האחדות.
The idea therefore is that on an individual prat level there are many things that need to be repaired (as explained above on the level of klal there is nothing opposing HaShem it is only when it is distanced and broken down into small parts that there is opposition) and it is the tzadikim that bring all the individual parts – prat, back to their unification with the klal.
הוא כלל הבא ע”י הפרט.
This is the klal that comes after the prat (the trio mentioned above).
וזה חביב לפניו ית’ יותר.
(Now this correction and uplifting of the individual parts back to their correct place) is what is more precious to HaShem (than the original klal where everything was original perfect)
וע”ז אמרו יפה שעה אחת בתשובה ומעש”ט בעוה”ז הוא האחדות והכלל שבא מהפרטים כנ”ל זהו כלל הצריך לפרט.
This is what we are referring to in (the Mishan in Avot (4:17) A moment of tshuva and good deeds in this world is more precious, than the entire world to come. For this is the unification of all the individual parts of the second klal, referred to as the klal that needs the prat. (There is also the prat that needs the klal, which is the direction that the prat is supposed to be taking to reach its proper goal.)
וע”ז וירא אלקים כל א’ עשה כו’ טוב מאוד. ויכלו שהוא כלל הנ”ל ונתעורר השורש ונעשה שבת.
This is what the Torah is referring to when it says “HaShem saw everything He created and it was very good”. (Followed by) ויכלו it was complete (ויכלו is connected to the word) klal. For it is the second klal mentioned above (that came at the end of creation), and it is what awakened the source and that led to Shabbos.
ויברך ויקדש. ויש בו תוספות נשמה.
“And He blesses it (the Shabbos) and sanctified it”
והענין הוא כמו שיש בפרט כל איש ישראל. אחר תיקון הגוף ושלימותו מקבל הנשמה. ואח”כ כפי תיקון המעשה זוכה לנשמה יתירה.
The idea is just as on an individual level of each jew, once one has uplifted and perfected one’s physical self one is able to receive (more) neshama, however when one uses and perfects one’s actions in the elevated state, one merits to receive an extra neshama.
כן הי’ בכלל. בריאת שמים וארץ. ואח”כ האדם שהוא נשמת הבריאה. ואח”כ שנעשה הכלל והאחדות. בא השבת שהוא הנשמה לכלל הבריאה.
(we are now answering our original question, why was the world not created with just one expression? The answer is because that is only applicable when we are on the level of the first klal [before the prat and second klal])
So too (this is how the course of events could have been) on the level of klal. There was the creation of heaven and earth then the creation of man, the soul of the universe, then (with man’s perfection) once there is the unification, there is Shabbos which is the soul of the entire creation.
וכמו שיהי’ לעתיד יום שכולו שבת.
This is indeed how it will be in the future, a day of only Shabbos.
רק עתה הרשעים מאבדין כו’. ורק בנ”י שיש להם האחדות.
However (all this could not be in such a perfect fashion) because now we have the evildoers, that destroy the world (the prat), and the ability of unification (the second klal) can only be done by Bnei Yisrael
נאמר פורס סוכת שלום והוא מעין עולם הבא כי אין הכל בשלימות עד שימחה שמו של עמלק:
Therefore on Shabbos HaShem spreads over us the Sukkah of Shalom, which is a taste of the world to come, for until then there is no perfection until the name of Amalek will be destroyed. (Until all the prat is unified to serve HaShem).

במדרש ואהי’ אצלו אמון אומן נתייעץ בתורה וברא העולם כו’.
I will be to Him a Amon – confidant, (אמון is connected to the word אומן a craftsman). HaShem looked into the Torah (the אומן or blueprint) and created the world.
והו”ל למימר והייתי.
If it is talking about the creation of the world, that the Torah was the blueprint of creation) it should say and I was (in past tense, and not “and I will be”)?
ואהי’ הפי’ שעוד גם עתה מתקיים העולם. ע”י העוסקים בתורה.
(The answer however is that the word) “I will be” (is in the future tense), because this is something that is applicable even nowadays, it is through the Torah that the world can exist.
דכתי’ וירא כל אשר עשה הוא מה שכל הצדיקים עוסקים בתורה ומעש”ט. כ”ז עלה לפניו ית’ ובזכות זה ברא וקיים העולם.
This is what is actually being referred to in the pasuk) “And He saw everything that he created and it was very good”, this means that HaShem saw the actions of the tzadikim there business with Torah and good deeds. HaShem saw all these actions and therefore through that merit He created and gave the world existence.
לכן איתא לתת שכר לצדיקים שמקיימין העולם כו’.
Therefore it says (that the world was created in ten utterances, and not just one, to give reward to the tzadikim who maintain the world. (For it is the tzadikim through their righteous deeds that give the world existence.
והאמת כי העצה של התורה תתקיים לעתיד בשלימות. כשיהי’ נתקן הכל בעזה”י בכח התורה של הצדיקים
In truth this concept will actually be fulfilled to perfection in the future, when everything will be corrected with the help of HaShem, through the energy of the Torah and the tzadikim.
וזהו ואהי’ אצלו אמון שהתורה מתפארת כי עוד יתברר כי עצתה לטוב הי’:
this (is therefore also) the meaning of the “I will be” (in future tense) for the Torah boasts that in the future it will indeed be verified that His plan was for the best.