Vol 25.03 - Bereshit 3                   Spanish French Audio  Video

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Summary:

Everything that was created during the six days of creation requires (further) completion and rectification (Ber. Rabbah 11:6) even though the world was created in a completed state (Ber. Rabbah 14:7)  

(5746 Vol. XXV 25 Pg. 14 )

Translation:

1. It states in the Midrash (Ber. Rabbah 11:6)

“Everything created in the Six Days of Creation, needs further action” (עשיי׳).

As it states: “that G-d created to do” (לעשות). It does not state, ‘that He created and did’ but rather ‘to do’ (לעשות) (in the present tense). This means that everything needs fixing”.

One must understand:

How does this Midrash correlate to the saying of the Sages, (Ber. Rabbah 14:7)

“The world was created in a completed state”,

meaning that “The things (in the world) were created in their fullness (completion)” – not in a uncompleted form that “requires further deed”, rectification?

Seemingly one could answer this according to the words of the Midrash that,

“Although the things were created in a completed state, when Adam HaRishon sinned, they were spoiled (נתקלקלו)”.

And this verse, “that G-d created to do” (לעשות)” is stated by the seventh day (as it states, “for thereon (the seventh day) He rested from all His work that G-d created to do etc.”) which was after the Sin of the Tree of Knowledge.

However, this is not a sufficient answer. For the verse states, “that G-d created to do”. This means that the need, “to do – to fix” is

(Not a result of the later sin, which caused a ruination in the world, but rather)

due to Creation itself. The “creating” was in a manner that “requires fixing”.

2. One of the explanations in this could be said that:

The aspect of “G-d created to do” – namely that everything requires fixing – was innovated on the Seventh day. However, this was not due to the ruination of the Sin of the Tree of Knowledge,

(A mortal deed, which is opposite of “G-d created to do”)

but rather due to the day of Shabbat.

In other words, in the “same” world, which (and how) G-d created - there is a difference in its status,

• as it is in the Six Days of Creation
• versus its state on the seventh day:

According to the virtue and status of the Six Days of Creation the world is “in its fullness (completion)”. In other words, it is a finished world.

However, when it comes to the Seventh day, the condition (virtue and elevation) of Shabbat gives the wherewithal to the world to elevate itself and stand in a higher level.

When Shabbat comes, the (same) world (which “G-d created”) – is lacking (חסר)

(as compared to the wherewithal of the seventh day)

and it requires fixing.

This is similar to what the Alter Rebbe explains in Tanya – that the “the essence of repentance is in the heart, and in the heart there are many distinctions and levels”. Therefore, even though, “he already repented sincerely”, nevertheless when one rises to a higher level - a higher level of Teshuvah is demanded from him.

(Similarly it is explained why one recites the blessing “pardon us” (סלח לנו) in the Amidah prayer . . and not before this prayer”. For after one elevates oneself to a higher level (through reciting Kriat Shema and prayer) one discerns that one must do Teshuvah (in a higher manner).

3. Although one can differentiate, and the proof is not similar to the case -

For in the aspect of Teshuvah, the explanation is that, even though one has done “sincere Teshuvah” (תשובה נכונה) (according to his present condition) –

nevertheless the blemish (פגם) (of the sin) has not been completely cleansed. It is only that according to his present state, the blemish is not noticed. However, when one is elevated to a higher level- there, even a subtler (איידעלערער) blemish is noticed - and one must have a Teshuvah in a higher manner.

(This is similar to the well-known example of a stain on a garment. When the stain is on a simple garment one does not pay attention to it. However, if the same stain is on a silk garment, it ruins the entire garment”).

This, seemingly, is not an example and explanation of our case. For the world was, from the very onset, created by G-d, in a manner of “very good” (טוב מאד) and “in its completed state” – without blemish and lacking, as aforementioned,

it is not so:

Even in the aspect of the Teshuvah, there is the Order of Avodah (סדר העבודה) of “all one’s days are in repentance” (כל ימיו בתשובה). The necessity of doing Teshuvah all “one’s life” is not just because the blemish of the past sinful deed has not been completely cleansed (and regarding the present higher level, there still remains a blemish of the sin) –

G-d forbid should one suspect (חושד) every Yid of not doing complete Teshuvah and that there is still a blemish of sin. However, even if “he already repented sincerely” in a manner that the blemish is completely cleansed, in the end, it is still applicable that there must be the aspect of the Teshuvah

(As is known, even regarding Tzaddikim there is the aspect of Teshuvah. Moreover, one of the accomplishments (אויפטואונגען) of Moshiach is that he is “going to cause Tzaddikim to do Teshuvah”).

4. The explanation of this is:

When one is elevated to a higher level, a higher level of Teshuvah is demanded. For with regard to his higher level, his previous Avodat HaShem is not complete. (even though this Avodah was complete compared to the previous level).

A simple example of this is from the Mitzvah of Tzedaka:

The obligation of Tzedaka is in comparison to the belongings that the person has attained. Therefore, it is understood that when one’s wealth becomes greater, he cannot suffice with the amount that he previously gave to Tzedaka

(Even though, at that time, in that condition, he indeed fulfilled the Mitzvah of Tzedaka with completeness).

Rather, he must give Tzedaka according to his present condition.

Since the fulfillment of Torah and Mitzvot of a Yid is a “ongoing activity” (פעולה נמשכת) – or in the words of Tanya that the “unification” (יחוד) that is accomplished through Torah and Mitzvot is a “unification (that is) everlasting”. Therefore, when a Yid becomes elevated to a higher level, he “takes with him” (נעמט ער מיט) the Torah and Mitzvot that he previously fulfilled. And in order to elevate his previous Torah and Mitzvot (which with regard to his present condition is lacking in completeness), it demands the aspect of Teshuvah.

(This is also one of the explanations for reciting “pardon us” (סלח לנו) in the Amidah – whose recital was enacted even for Tzaddikim, who do not possess sins, as well as for Baalei Teshuvah who have not yet done complete Teshuvah:

The “pardon us” prayer is not (just) on past sins, but also on the past Avodat Hashem, which at this time requires rectification.

For in the Amidah prayer, when one is “standing before the King” –

which indicates a condition of the epitome of bitul, so much so that even the motion of “a gesture (if it is) in the presence of the king” is considered rebellion against the sovereignty -

(Note: This is reference that one must stand with complete bitul and not make any gestures when praying the Amidah. This is emphasized by the following episode: Rabbi Yehoshua ben Chananya was standing in the house of the Caesar. A certain heretic, who was also present, gestured to him, indicating that his was the nation whose Master, G-d, turned His face away from it. Rabbi Yehoshua gestured to him that His hand is outstretched over us in protection. The Caesar said to Rabbi Yehoshua: What did he gesture to you, and how did you respond? He replied: He indicated that mine is the nation whose Master turned His face from it, and I gestured to him that His hand is outstretched over us. The members of the Caesar’s household said to that heretic: What did you gesture to him? He said to them: I gestured that his is the nation whose Master has turned His face from it. They asked: And what did he gesture to you? He said to them: I don’t know; I did not understand. They said: How can a man who does not know what others gesture to him dare to gesture in the presence of the king? They took him out and killed him.)

one discerns how the previous Avodat HaShem is nevertheless lacking (in one’s Avodah).

When one is not in a state where one “stands before the King”, but rather in in his land (in his mission – Shlichus), this Avodah is a pure Avodah that has thorough completeness. On the contrary, at that time, the desire of the king himself, is that one not stand in a state of complete bitul. This is in order to enable the person to carry out the king’s dictates that pertain to his country.

However, when one stands before the king, one feels how in the previous Avodah, he lacked ultimate bitul to the king. On this lacking, which is revealed (נתחדש) when he is standing before the king, he says, “pardon us”)

The same is in our case:

In the Six Days of Creation, the world is at the epitome of completeness (“in its complete state”) with regard to the condition of the “days of deed” (ימי המעשה)

However, when the seventh day approached, and a higher holiness was drawn into the world – then the world is like “G-d created” (complete in the Six Days of Creation) in a condition of (“lacking”) which requires fixing.

5. This aforementioned aspect is also an additional explanation of the necessity for studying Chassidut in our times:

There is a well-known question:

Since, in the previous generations, one was able to be observant of Torah and Mitzvot and serve G-d with completeness (בשלימות) without the study of Pnimiyut HaTorah (and its dissemination) – what is the necessity that in our generations, there must be the study of Torat HaChassidut and conduct in the ways of Chassidut (and especially, their dissemination)?

The answer to this is likewise also well known:

Since the darkness of Galut has become greater, one must have a higher light in order to break through even this darkness. Therefore, the soul (hidden aspects) of Torah (נשמתא (סתים) דאורייתא) were revealed, which awaken and reveal the deeper, hidden powers of the soul (“the hidden aspects of the soul” - ״סתים נשמה״).

However, there can be those who claim, that they can accomplish this without the light of Pnimiyut HaTorah. They are immersed in Torah study, removed from the darkness of Galut. Therefore – they can rely on the deeds of their forefathers, and the revealed exoteric aspects of Torah (נגלה) are sufficient for them to be observant of Torah and Mitzvot like their grandfathers etc.

To this comes the lesson that even according to one’s opinion that he has the ability to attain his grandfather’s completeness in Avodat HaShem (without the light of Pnimiyut HaTorah) – nevertheless, for him (in this generation) it is not a complete Avodah.

For in those prior generations, before Pnimiyut HaTorah was revealed, it was indeed a pure and complete Avodah. However, now, after the light of Pnimiyut HaTorah has already been revealed in the world, and the wherewithal has been given to serve G-d with the hidden aspect of the soul - the previous manner of Avodah (which existed before the revelation of Chassidut) is a level of “lacking” (with regard to the completeness that one can now attain).

Therefore, it is a complete necessity to spread the wellsprings of Torat HaChassidut in all places. So much so that they reach every Yid.

This is the imminent preparation to the fulfillment of the tidings, “for the land shall be full of knowledge of the L-rd as water covers the sea bed”.

MSichas Shabbat Parshat Toldot 5744