One of the interpretations of Rashi concerning the first passuk of the Torah is the following: "In the beginning of everything, Hashem created the heavens and the earth". The obvious difficulty with this explanation is that the word לכה everything, is missing from the passuk. To this question Rashi brings other examples where the pessukim left out a word relying that it would be self-understood. Nevertheless, one must ask himself why should the Torah, which was gifted from Hashem to Yisrael, intentionally omit a word in the very first passuk?
If one seeks to find the mission statement of why Hashem created the world that He did, one can discover it in the last day of creation, Shabbos, whereupon the passuk ends with אשר ברא אלקים לעשות which "Hashem created to do". The word לעשות can also mean to fix as we see from the Rashi on the passuk Bereishis( ויעש אלקים את הרקיע 1,7). Now ask yourself, after six days of creation was there anything that Hashem had to fix? Therefore, the seforim tell us that the word fixing of תושעל is referring to Man's mission and purpose of existence. Hashem left an unfinished world for Man to fix and complete by recognizing Hashem's presence in every particle of creation, ץראה לכ אולמ כבודו. The Baal Shem Tov revealed that Man's undertaking and purpose in being created is hinted in the passuk (Tehillim 115,16) םדא ינבל ןתנ ץראהו 'הל םימש םימשה. This passuk is to be interpreted to mean "the heavens Hashem made spiritual, and the earth was given over to Man to transform it into heaven by making it spiritual as well".
This theme conveys that the world was intentionally left חסר lacking in completion, and it is the mission of Man, who is uniquely created with the power of free choice, to make the finishing divine touches. This is symbolized by the mitzvah of Milah the covenant between Hashem and Am Yisrael. Hashem could have easily created Man without a foreskin. However, the mitzvah of Bris Milah is the mission statement of Klal Yisrael that Man must complete not only his own shelaimus but also the shelaimus of the world.
The word חרס which describes a clay vessel has the same letters as חסר. An earthen vessel in contrast to a metal one, can only become tamei from its inside and not from its exterior. The reason being that the outside of the clay vessel has no significance since the substance of earth is everywhere. The value of earthenware lies only in its insides that it serves as a vessel that can contain and hold food, liquids etc.
So too Hashem created a world of nature which conceals and camoflouges Himself inside. This hiding of Hashem from the naked eye is exactly the lack in the world that must be filled and corrected by Am Yisrael. The Man and the earth from which he was created can be compared to an earthen vessel whose significance and purpose can only be discovered by their inner contents and not by its external contours. Nature is merely a façade concealing the life energy force of Hashem who sustains it. This concept is hinted in the seforim with a gematriah that the name of אלהים adds up to הטבע nature.
Another arrangement of the letters רסח is רחס. What happens at the end of the journey and our שדוקה תכאלמ filling in the רסח by revealing Hashem in every aspect of our lives? The answer is רחוסל רבוע which is mentioned by Avraham Avinu's purchase of the Meoras Hamachpeilah with a payment in "standard currency". We are told that the neshamos that depart from the deceased first go to the Meoras Hamachpeilah in order to ascend from there to Gan Eden. In the Sefer Chesed L'Avraham he writes (5,51) that the gematriah of לסחר equals אורח לגן the pathway to Gan Eden. This conveys that our business - סוחר in this world is to fix up all the תונורסח of life's experiences which on the nature level lack Hashem's obvious presence, and instead bring Hashem into them and into the forefront of our consciousness. According to the number of bechiros that one corrected and filled the רסוח the lack of Hashem's apparent Hashgacha and intervention in the world, he will be rewarded לסחר a pathway to Gan Eden and to Olam Habah. Note that the letters of סחר are interchangeable with שכר.
We can now understand why the first passuk of the Torah omitted a word לכה. Hashem is לכה He is everything for He created everything and nothing existed before Him. The Torah is relating to us that Hashem created a world that His presence of Hakol will not always be in our consciousness and that the Laws of Nature will appear to have a life of their own independent of Hashem. The Torah is the blueprints of the world and reflects it. If the world camouflages Hashem's intervention, then the Torah which is its source paralleled the same in the first passuk by concealing Hashem's Hakol Awareness to Man and omitted the word הכל.
Am Yisrael has a special relationship with Hashem since we are called His banim children and He is our father. The gematriah of ןב בא is the same as לכה it is part of our DNA. That is the reason why our Avos also related to הכל as we say in benching כמו שנתברכו אבותינו אברהם יצחק ויעקב בכל מכל כל We also say at the end of benching .כי אין מחסור ליריאיו Avos and those who follow in their footsteps with yiras shamayim do not lack an intimate relationship with Hashem because they are conscious of Him with every move they make. As Dovid Hamelech שויתי ה' לנגדי said דימת and as brought by the Ramah in the beginning of the Shulcah Aruch הוא כלל גדול בתורה ובמעל לאה יðות הצדיקים אשר הולכים לפקים
Shabbos is the day when Hashem as הכל is accessible to everyone since one receives a neshamah yesairah. In fact up until the creation of Shabbos the world was lacking a unity and connection to Hashem. There was not yet revealed a common denomiter that united all different parts of creation together. Shabbos according to the Medrash (Bereishis Rabba 10',9) is the seal fixed on the טבעת, ring. The טבעת symbolizes the world of nature as it shares the lashon of עבט. The seal is Hashem's signature on it. As Chazal say on the passuk ויכל אלקים ביום השביעי מלאכתו אשר עשה that Hashem finished His work on the seventh day. Does that mean that He worked on the seventh day? Rashi in one interpretation says that the "creation" that Hashem finished on the seventh day is referring to "menucha" not a physical creation. To our understanding menucha means that every single atom had a resting place which is the same as saying it recognized its creator and sustainer, and its fixed role and mission it played in Hashem's universe.
The lashon of Chazal is מה היה העולם חסר מנוחה . What was the world lacking? Rest. In the deeper sense, the word מה which means bittul and subservience, was what the world was lacking up until Shabbos. When Shabbos came there was no lacking any clarity of Hashem's presence and His role of being the Baal Habayis of the entire world. The המ subservience and negation to their creator suddenly took place.
That is why the omitted word of לכה is in juxtaposition to the first word of the Torah תישארב which are the letters of תיש ארב He created six days. During the six days of creation there was no total cognizance of Hashem being הכל. An exception to this is the ירא שמים and those who connect to Shabbos even during the week. This is hinted in the same word בראשית which spells ברא שית also spells ירא שבת. For on Shabbos הכל יודוך והכל ישבחוך והכל יאמרו אין קדוש כה' we say Am Haaretz can be trusted if asked on Shabbos if he tithed his grain but during the week he is not believed. On Shabbos everyone can become connected to הכל the recognition that there is only one creator and sustainer of the entire universe. On Shabbos we greet her as our exquisite הלכ who brings out Hashem from His hiding place presenting Him to us as the הכל of creation.
GUT SHABBOS
RAV BRAZIL
