Nevertheless, despite this incredible insight from the Maharal, we must address an important issue. The number seven represents the world of nature created during the seven days of creation; the number eight represents the divine management that transcends the world of nature. So, why did HKB”H establish the day of Shabbas, a semblance of Olam HaBa, on the seventh day, within the realm of nature, and not on the eighth day, above the realm of nature?
In light of this question, I believe that we can propose a fantastic chiddush! HKB”H gave us the Shabbas as a gift, a day of rest on which work is prohibited. Its purpose is to enable us to correct and modify the natural functions of the six weekdays. Hence, Shabbas must be the seventh day to illustrate that it is an inseparable part of the seven days of creation. Thus, on Shabbas, we are obliged to make amends for our actions of the past six days.
This can be substantiated by that which is written in relation to the conclusion of creation (ibid. 2, 2): "ויכל אלקים ביום השביעי מלאכתו אשר עשה"—G-d completed on the seventh day His work that He had done. Seemingly, this is not accurate, since the work and creation of the heavens and earth were actually completed on the sixth day (with the creation of man). So, how can the Torah say that HKB”H finished His work on the seventh day? Therefore, Rashi addresses this difficulty: What was the world lacking at that point? Rest. Shabbas came, rest came. Rest was necessary to complete the work of creation; thus, the work of creation was actually completed on Shabbas. It provides the tikun for all of creation.
This explains magnificently the reason HKB”H gave us the Torah on Shabbas. As we learn in the Gemara (Shabbas 87b), everyone agrees that the Torah was given to Yisrael on Shabbas. As mentioned above, the Torah was given after the seven weeks of the Omer, on the fiftieth day, which resembles the number eight, which is above the world of nature. Therefore, the Torah was given specifically on Shabbas, the seventh day, to fix the shortcomings of the world of nature created in seven days. This enabled Yisrael to transcend the world of nature by receiving the Torah.
This also provides us with a better understanding of a passage in the Midrash brought down by the Tur (O.C. 290): "אמרה תורה לפני הקב"ה, רבונו של עולם כשיכנסו ישראל לארץ, זה רץ לכרמו וזה רץ לשדהו ואני מה תהא עלי, אמר לה, יש לי זוג שאני מזווג לך ושבת שמו, שהם בטלים ממלאכתם ויכולין לעסוק בך." Here the Torah voices her concerns before HKB”H that when Yisrael enter the land and are occupied with their fields and vineyards, she will be neglected. HKB”H replies that Shabbas will be her mate. For, on Shabbas, Yisrael abandon their work and are free to engage in Torah study. He makes it quite clear that it is our obligation to illuminate the Shabbas with the light of Torah; it is a day designated for Torah study. Thus, we can conclude that in the merit of the tikun Shabbas provides for the seven days of the natural realm, we are able to attain the wisdom of the Torah that transcends the natural realm.
