Drawing the eighth day into this world

במד' חכמות בנתה ביתה כו' ג' פירושים אחד על בריאת העולם אח"כ חטאו.

In the Midrash: "Wisdom has built her house…" — there are three interpretations. One is about the creation of the world, after which they sinned.

The Sefas Emes cites the Midrash on "Chochmah has built her house" (Mishlei 9:1), which it explains in three ways; the first refers to the creation of the world, which was followed by sin.

ב' על קבלת התורה אח"כ חטאו ופי' הג' על המשכן שלחה נערותי' תקרא ויהי ביום השמיני קרא כו'.

The second is about kabbalas haTorah (the receiving of the Torah), after which they also sinned; and the third interpretation is about the Mishkan — "she has sent forth her maidens, she calls" — "And it was on the eighth day, he called…"

The second reading is Matan Torah (again followed by sin), and the third is the Mishkan, linked to the verse "And it was on the eighth day," when Moshe called the people to the dedication.

דאיתא הי' שמחה לפניו במרום כמו במעשה בראשית כתיב התם ויהי ערב ויהי בוקר וכתיב הכא ויהי ביום השמיני.

For it is taught that there was rejoicing before Him on high as on the day of creation: there it is written "and it was evening and it was morning," and here it is written "and it was on the eighth day."

Chazal compare the joy at the Mishkan's dedication to the joy of creation itself, drawing a parallel from the shared word "vayehi" ("and it was") in both contexts.

דהנה שמיני הוא למעלה מהטבע כי בעולם הזה לא יש רק ז'.

For behold, "the eighth" is above nature, for in this world there are only seven.

The number eight transcends nature, since the natural order of this world is built on seven.

ששת ימי המעשה ושבת.

The six days of work and Shabbos.

The seven are the six weekdays plus Shabbos — the complete natural cycle.

ורק בחי' עוה"ב צריכין בני אדם למצוא ע"י עבודתם לכן נק' עוה"ב שבא אחר השלימות הראוי.

And only the dimension of Olam Haba (the World to Come) must people find through their avodah; therefore it is called "the World to Come," for it comes after the fitting completion.

The "eighth" corresponds to Olam Haba, which is not given automatically but must be earned through avodah — it "comes" only after a person has completed what is required of him.

וכן הי' רצונו ית' בבריאת האדם שלחה נערותי' תקרא שיקרא האדם הארה הקודמת שהוא למעלה כענין מקראי קודש.

And so was His blessed will in the creation of man: "she has sent forth her maidens, she calls" — that man should call forth the prior illumination that is above, in the sense of mikra'ei kodesh (holy callings).

Hashem's intent in creating man was that man himself "call down" the higher, supernal light — like the festivals which are "callings of holiness" that a person draws into time.

וז"ש בנתה ביתה כו'.

This is the meaning of "she has built her house…"

"Wisdom built her house" refers to the foundational structure that Hashem laid.

הוא ז' ימי המעשה כו' והאדם יעורר מעצמו הקדושה כנ"ל.

It is the seven days of activity… and man is to arouse the holiness from himself, as above.

The "house" is the seven-day natural order; into this man is meant to awaken, by his own effort, the higher kedushah of the "eighth."

ונתקלקל ע"י חטא אדם.

And it was spoiled through the sin of Adam.

This original design — man drawing down holiness into creation — was damaged by the sin of Adam HaRishon.

ואח"כ בקבלת התורה הי' ג"כ הכנה לעורר ע"י קבלת התורה הארת יום השמיני וחטאו גם כן.

And afterward, at kabbalas haTorah, there was likewise a preparation to arouse, through receiving the Torah, the illumination of the eighth day — and they sinned as well.

Matan Torah was a second opportunity to draw down that supernal "eighth" light, but it too was undone by the sin of the Golden Calf.

אך במשכן נאמר ויהי ביום השמיני פי' שהמשיכו בחי' יום השמיני לעוה"ז.

But regarding the Mishkan it says "and it was on the eighth day," meaning that they drew the dimension of the eighth day down into this world.

With the Mishkan, the goal was finally achieved: Bnei Yisrael succeeded in drawing the supra-natural "eighth day" light down into olam hazeh.

ואיתא ויהי לשון צרה כו' אך ויהי ביום השמיני הוא שמחה.

And it is taught that "vayehi" ("and it was") connotes distress… yet "and it was on the eighth day" is one of joy.

Although Chazal say the word "vayehi" usually signals trouble, here — "and it was on the eighth day" — it expresses joy. The Sefas Emes will explain why.

ביאור הענין כי הוי' הוא בעולם הטבע ויהי אור ויהי כן כו' כל הויות אלו בעוה"ז הם ירידה שנבראו ע"י מאמרו ית' ונק' ירידה כמובן.

The explanation of the matter is that "havayah" (coming-into-being) belongs to the natural world — "let there be light, and it was so" — all these "comings-into-being" in this world are a descent, for they were created through His blessed utterance, and this is called a descent, as is understood.

The ordinary "vayehi" of nature (light, sky, etc.) represents a descent: the Divine word stepping down to bring physical existence into being, which is inherently a lowering.

אך ויהי ביום השמיני הוא שמחה כי הוי' זו מתקן כל ההויות שבעולם כנ"ל.

But "and it was on the eighth day" is joy, for this "havayah" rectifies all the comings-into-being in the world, as above.

The "vayehi" of the eighth day is different — it is a joyful coming-into-being, because it repairs and elevates all the lower "descents" of the natural world by reconnecting them to their supernal source.

וזהו פי' החודש הזה לכם שניתן זה הכח לבנ"י לעורר התחדשות מעולם העליון כי אין חדש תחת השמש רק האדם יכול לדבק כל הדברים במקור העליון.

And this is the meaning of "This month is for you" — that this power was given to Bnei Yisrael to arouse renewal from the upper world, for "there is nothing new under the sun," yet man can attach all things to the supernal source.

"HaChodesh hazeh lachem" grants Bnei Yisrael the power of chiddush (renewal): nothing is genuinely new within nature ("under the sun"), but a Jew can bind every created thing to its higher root, drawing down fresh light from Above.

לכם לכל צרכיכם.

"For you" — for all your needs.

"Lachem" indicates that this power of renewal is given for the sake of all of Bnei Yisrael's needs.

כי לכוונה זו נברא האדם בעוה"ז להאיר לכל הנבראים והוא עצמו למעלה מהזמן והטבע כנ"ל.

For man was created in this world for this very purpose — to illuminate all created beings — while he himself is above time and nature, as above.

Man's purpose is to be a source of light for all creatures, since he himself, in his essence, stands above the constraints of time and nature.

שלחה נערותי' תקרא.

"She has sent forth her maidens, she calls."

The Sefas Emes returns to this phrase to draw out a further point about how the world relates to a person.

ובאמת כל הדברים מעוה"ז שנראה בעיני האדם כי הם מונעים אותו מעבודת הבורא ובאמת הם מתקרבים להאדם כדי להעלותם.

And in truth, all the things of this world that appear in a person's eyes to be holding him back from the service of the Creator are in fact drawing near to him in order to be elevated.

Worldly matters that seem like obstacles to avodah are really coming to a person precisely so that he can lift them up — they are opportunities for elevation, not impediments.

רק שצריך להתחזק שלא להימשך אחריהם.

One need only strengthen himself not to be drawn after them.

The single requirement is for a person to stay strong and not be pulled down by these things instead of elevating them.

וז"ש מי פתי יסור הנה.

And this is the meaning of "Whoever is simple, let him turn in here."

The verse continues "mi pesi yasur henah" — but the Sefas Emes reads it as a warning about the foolish one who gets it backwards.

כי הוא שטות.

For it is folly.

To be drawn after worldly things rather than elevating them is sheer foolishness.

שנברא למשוך הכל אחריו להיות שליט עליהם והוא נמשך אחריהם היפוך המכוון.

For he was created to draw everything after himself, to be a ruler over them, yet he is drawn after them — the opposite of the intended purpose.

Man was meant to master the world and pull everything upward after him; when instead he is dragged after the world's pleasures, he has inverted his entire purpose.

וזה נאמר לבנ"י אחר יציאת מצרים שאז הבינו איך יכולין לתקן הכל כי הגאולה הוא תיקון הגלות ועי"ז ראו כי יכולין לעורר הנסים שלמעלה מהטבע ע"י מעשה התורה והמצוה:

And this was said to Bnei Yisrael after Yetzias Mitzrayim, for then they understood how they could rectify everything, since the geulah is the tikkun of the galus; and through this they saw that they could arouse the miracles that are above nature, by means of the deeds of Torah and mitzvos.

This empowerment ("HaChodesh hazeh lachem") was given right after the Exodus, because the geulah itself is the rectification of the galus. Having witnessed Hashem overturn nature, Bnei Yisrael grasped that they too can draw down supra-natural miracles through their performance of Torah and mitzvos.

Summary: The Midrash reads "Wisdom built her house" as creation, Matan Torah, and the Mishkan. The first two ended in sin, but at the Mishkan Bnei Yisrael finally drew the supra-natural "eighth day" light down into this world. Nature is built on seven; the "eighth" is Olam Haba, earned through avodah. Ordinary "vayehi" is the descent of the Divine word into nature, but the "vayehi" of the eighth day is joyous because it repairs and elevates all those descents. This is "HaChodesh hazeh lachem" — given after Yetzias Mitzrayim — the power of Bnei Yisrael to renew creation, bind every thing to its supernal root, and draw down miracles above nature through Torah and mitzvos. Even worldly distractions are really coming to be elevated; man's task is to master them and not be dragged after them.