Three Important Pesukim
פרק ב, א וַיְכֻלּוּ הַשָמַיִם וְהָאָרֶץ וְכָל-צְבָאָם :ב וַיְכַל אֱלֹקִ ים בַיוֹם הַשְבִיעִי מְלַאכְתוֹ אֲשֶר עָשָה וַיִשְבֹּת בַיוֹם הַשְ בִיעִי מִכָל-מְלַאכְתוֹ אֲשֶר עָשָה: ג וַיְבָרֶךְ אֱלֹקִ ים אֶת -יוֹם הַשְבִיעִי וַיְקַדֵש אֹּתוֹ כִי בוֹ שָ בַת מִכָל-מְלַאכְתוֹ אֲשֶר-בָרָא אֱלֹ קִ ים לַ עֲשוֹת :
In Friday night Kiddush we quote these three Pesukim of the second Perek of Parshas Bereishis, translated as, "And the heavens and the earth were finished, and all of their array, HaShem completed on the seventh day His work that He did; and He abstained on the seventh day from all the work that He did, and HaShem blessed the seventh day and sanctified it because on it He abstained from all his work that HaShem created to make." The Mefarshim (commentaries) explain that many of the words and phrases in this section have deeper meanings beyond the simple interpretation.
For the first six days, the Torah writes "VaYehi Erev VaYehi Boker Yom..." but for the seventh day it does not.
The Baal HaTurim teaches that Shabbos should be extended to include more than just an evening and a day. Rashi and Seforno both note that the exact moment HaShem finished creating the world was the exact second that it changed from the sixth day to the seventh day. To humans, who cannot tell time precisely, this moment is on the seventh day, not in between days. We therefore accept Shabbos early to avoid inadvertently transgressing Shabbos.
Why does the Torah repeat the word "Melachato (מלאכתו)" three times?
The Baal HaTurim teaches that the word appears three times because HaShem rested from three creations: the creation of the sky, the creation of the sea, and the creation of the land. The Baal Haturim adds that the word Vayivarech ויברך appears three times in Tanach: here, regarding Noach, and regarding Yitzchak. These allude to the three times that HaShem blessed the entire world: when He finished creating it He blessed it; when HaShem saw that the world required another blessing after the majority of the world was destroyed in the Mabul He blessed it; and He blessed the entire world by giving Yitzchak the power to bless the world. From the point of the third blessing on, it became the responsibility of all of Bnei Yisrael to enhance the world and not the responsibility of HaShem. This third blessing is passed on generation to generation through our actions, and our observance of Shabbos is an action that actively blesses the world.
Why do these verses mention the Seventh Day three times?
- “HaShem completed on the seventh day His work that He did.” G-d created the animals and man, who do toil and become tired. Thus, G-d created Shabbos, whose essence, is rest (desisting from mundane activities).
- “He abstained on the seventh day from all the work that He did.” He refrained even from creating the ten (miraculous) things on the first Friday evening at dusk. These are metaphysical items which could not be included in the first six days; nevertheless, they were not created on Shabbos (though at dusk since G-d knows the exact times).
- “HaShem blessed the seventh day and sanctified it because on it He abstained from all His work.” Regarding the Mon (food from Heaven), which did not encroach on Shabbos in its creation, also would not encroach on Shabbos in its future presentation.
The Holy Sheloh says the three times refers to the three special Shabbosim in history: Shabbos of Creation; Shabbos of Matan Torah; and the Shabbos of Moshiach (three prayers of Shabbos’ Amidah).
How is the Mon blessed by Shabbos (the portion eaten on Shabbos was the same as during the week, even if received on Friday)?
The Da’as Zekeinum mi’Ba’alei Tosfos (in Beshalach) explains that four portions fell on Friday (one for Friday and three for Shabbos). But after having eaten the first meal on Friday, the three remaining portions are doubled (into 6 portions), a sign of blessing (allowing a double portion for each of the three meals of Shabbos). Thus, HaShem blessed Mon by the Shabbos; the word bracha is itself reflects this sign of the doubling of a complete unit: ב – two times one; ר – two times100; and כ – two times10
Why are both the words "Vayevarech” and “Vayekadeish" (ויברך ויקדש)are necessary in the Pasuk?
Rashi explains that HaShem will bless Friday with the Mon (the food Bnei Yisrael received in the Midbar, because a double portion fell), and He will sanctify the Shabbos with the Mon since it did not fall at all. The Baal HaTurim also gives this answer to the meaning of Vayivarech and Vayekadeish.
The Ramban explains these two words by quoting Rav Saadiah Gaon who states that HaShem will sanctify and bless the people who keep Shabbos. He then rejects this opinion and the opinion of Rashi on the grounds that the Pasuk uses the past tense, not the future. He then quotes Ibn Ezra, who says that blessing is an increase in goodness; on Shabbos, a person's body is renewed through an increase in strength, and his soul is renewed through an increase in wisdom. The sanctification is in that no Melachah is being done. Ramban says that this explanation is good for anyone who can fully understand it, but it is very difficult for people to understand. Finally, he gives his own Kabbalistic answer, which he acknowledges is very difficult to understand. Vayivarech and Vayikadeish are not actually talking about blessing and sanctifying Shabbos but rather blessing and sanctifying through Shabbos. (Possible source for custom to look at the Shabbos’ lights during Kiddush)
This short passage in the Torah ends with the words "bara Elokim la'asos"(ברא אלקים לעשות).
What is the meaning of the double action that “G-d Created to make”?
Rashi comments on these words that HaShem did double the work on Friday to prepare for Shabbos. The Ibn Ezra and Radak say that HaShem gave the world the power to reproduce on its own because "la’asos" means "to make itself".
The Ramban gives three explanations to these words and his third concentrates on the fact that “bara” ברא is the creation of the world in six days, and “la'asos is the life of the world in six millennia. (This concept of the world existing for 6000 years is found in Bereishis Rabba 19:8, and in the Gemara in Sanhedrin 97a, Avodah Zarah 9a, and in Rosh Hashanah 31a.)
On the first day, HaShem created light and in the first millennium, Adam, who is known as the light of the world, lived. On the second day, HaShem created a division between waters; in the second millennium, Noach and his sons were separated from the rest of the world, who were punished through water. On the third day, HaShem created dry land, which sprouted and grew fruit; similarly in the third millennium, Avrohom began to call out in the name of HaShem, and sprouted spiritually. On the fourth day, HaShem created the sun, moon, and stars; the fourth millennium took place 72 years after the building of the first Beis HaMikdash, and ended 172 years after the second Beis HaMikdash was destroyed. For this time, there was light for all of Bnei Yisrael. Then the sun and moon set, and the Batei Mikdash were destroyed. On the fifth day, HaShem created fish; in the fifth millennium, Nochri (non-Jewish) nations ruled the world and the Jews were helpless like a fish out of the sea. On the sixth day, HaShem created animals and at the end, people; in the sixth millennium, the world was/is/will be ruled by "beasts," who don't believe in HaShem, and towards the end, it appears that a fiercer empire will arise, which will know HaShem yet will rebel. The seventh day was Shabbos, and the seventh millennium will be the time of Moshiach.
Finally, “la’asos” לעשות indicates that HaShem did not fully complete the Creation but made us (humans) partners in Creation, to complete the process with our actions.
Whenever we say these three Pesukim, may we understand them a little better, and in that merit may we be transported to the seventh millennium and to the times of Moshiach.
