Questions:

Is Shabbat real if the creation did not actually happen as described by a literal reading of Genesis?

Is shabbat real if God did not actually rest?

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1. God created exactly as in the genesis account, about 5,000 years ago, but then a second ago placed the universe into a big bang emergent state, including now all the books whcih would be written about the big bang, and our memories of having heard of the big bang, since all that is part of the big bang emergent state.

The above claim CANNOT be disproven by science.

2. God created exactly as in the genesis account, about 5,000 years ago, but then a second after completing it all, placed the universe into a big bang emergent state, including all the organisms and entities and light rays etc which would exist as part of the big bang emergent state.

The above claim CANNOT be disproven by science.

Conclusion: there is no religious or scientific necessity to invalidate either the creation account or the big bang theory. However, since the above 'resolutions' seem somewhat extreme, let's try to come up with an alternate approach which seems to be a more reasonable way to incorporate both.

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What the Torah does not say

In the beginning when god created heaven and earth....God blessed that day.. NO!

God siad let there be light, and there wa lsight, and God lessed the light NO!

God blessed the fish YES, and that day was a blessed day forever . NO!

ANd god created humanity... and god blessd them (YES) and that day, their BD was blessed and to be celebrated by humanity forever . NO!

ANd god on the 6th day finished everyhitng, and was that it was all VER GOOD, and god blessed that day and mad eit to celebrate forever NO.

INstsead, GOd blessed the day on which he rested! WHy?! so strange!

ANd it was NOT made to be a day to be celebrated by humanity afteradrs.

ANd NOah was commanded ot build an ark, and he asked God whether he should stop bldg it on shabbat, NO. Noah was NOT commanded to rest on that day. There was NO shabba celebrated on the ark.

And no mention of Abraham Isaac or Jacob celebrating it (though ther IS mention in hints of passover)

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If the 7th day of physcial time is NOT the first shabbos, so how can shabbos be celebrated evry 7th day?

Answer: SHabbos is Mo'ed, the main or first or head mo'ed. The moadim are set by historical events but not dates, eg succos, rosh hashannah yom kippur are not on a date on which somehting actually happened. (though creaiton is said to be RH etc) but that is not given in the Bible as the reaosn for the date). So shabbos can be instituted as a moed anytime, and it can be a cycle of 7 days instea dof the cycle of sun, ie a year.

Indeed it is the inly moed wo an astronomical anchor, ie stars moon sun as in breishis creaiotn they are a clock. So it is anchored in creation account, but not that this need mean tha tit was hpysical time. etc.

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Answer 1: idea of shabbos/mishkan to explain why creation account speaks of 6 days.

OJ/Trad'l J: on 7th day, do not do mleches hamishkan. NOT on 7th day do not do the acitons H used to create teh un, from which Gd rested.

SO since the idea of interpreting the cr acct literally is most acute for OJs who feel it is necessary in order to serve as the underpining sof shabbos which is central to yiddishkeit, one can resolve this by separating the need to keep shabbos form the idea of 7 real days of creaiton ie by saying that the keeping of shabbos is not related to it, it is the cessation of meleches hamishkan. Why? Well that is a Trad J idea, not mine.

And one can buttress this by saying that the torah acct of the mishkan is of 7 days, restingo n the 7th etc.

And sh is zecehr leyetzias mtizrayim, and the ide aod sh as for reaiotn was only after y mitzrayim, and in 10 commandments, not in story of Adam & Eve or Noach (7 laws do NOT include shabbos). So it wwas only when were ready to create the mishkan that H commanded shabbos!

So why is there a cr acct? Well the cr acct was ALSO given only after y mitzrayim, maybe even together with the commands to MR to build themishkan and HOW to exactly do it (andr maybe it was written down only AFTER the mishkan had been built, though this is not crucial).

So H wanted humans to rest on a cyclical day; any design of humans would require a resting day, and given theactual design, it was the 7th day. And so the mishkan was built in 7 days and then there was a rest, and in concert with this, H wrote up the account of the DESIGN of the universe in such a way tha tit reflects this 7 day cycle energy, whih H wired into the spiritual natur eof the universe. We nknpw it is tachlis maaseh shamayim vaaretz, ie it had to be 7th, and the physical/sp'l universe was created in such a way that the 7th day energy was inherent in it. And given that blueprint for the sp'l nature of the eventual universe, the universe was then created, as a big bang designed to produce humans who would rest on the 7th day.

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Answer 2: After the creation of the universe's blueprint in God's mind, there was a resting, and that resting-period was blessed. However "time did not yet exist". The actual creation - based on the blueprint - also took place outside of time, and without 'resting', perhaps in an instant that was not time. Of course, part of the blueprint for the universe was a design of time, and space etc. And for the interaction of spirit and matter, eg enabling a physicla being to have a soul, an expresion of the human being in the image of God.

When the Jewish People exited Egypt, a time-cycle of 7-day 'weeks' was instituted - there was no such cycle beforehand, or it did not pertain to human experience. And, the 7th day of EVERY week was mandated as a day of rest, "zecher ly'tzi'at mitzrayim", but only for the newly-formed Jewish people, and it was not linked to anything about creation of the universe (instead it was related to the exodus from slavery, as preparation for entry into the Land of Israel, and a societal and individual life working the grund there etc).

Shortly afterwards the ten commandments were given and the 7th day of EVERY week were mandated as a day of rest as "a sign/witness to the creation by God of the universe in 6 days and resting on the 7th", a sign/witness between God and the newly-formed Jewish people. That is, now there was placed into the physical time experienced by humanity, or by the Jewish people only, a new energy corresponding to the blessed energy instituted by God at the end of the creation of the universe's blueprint. And obvioulsy the blueprint created outside of time contained the ingredients necessary for the physical humans in the bluprint to be able to benefit form this spiritual energy. It was a present, a gift to the new "Jewish people", part of the covenant between them and God, providing them with a blessed day every 7th day, having in it the spiritual energy God imbued into the aftermath of the creation of the universe's blueprint (which happened outside of time). And the blueprint created outside of time contained within it the potential for time, and for a 7-day cycle, and for the special energy to be inserted into the 7th day

And then or later, a creation account was provided to the Jewish people and incorporated into the Torah, which cast the universe's creation in these terms, a universe created in time, in 6 days, with a 7th day of rest, and with this cycle now being the recurrent time-cycle of the spiritual aspect of the universe.

סיפור היצירה משמש כתפאורת רקע לקביעת ה' את מצוות שמירת השבת בעשרת הדברות, ש

דברי הגמ': "אמר לו הקב"ה למשה מתנה טובה יש לי בבית גנזי ושבת שמה ואני מבקש ליתנה לישראל לך והודיעם" (שבת, י:), דהיינו, השלמת חסרון יום העבודה בשבת ניתנה לישראל כמתנה מהקב"ה, לפיכך "עובד כוכבים ששבת חייב מיתה, שנאמר: 'ויום ולילה לא ישבותו" (סנהדרין נח:), כלומר, משום שכאשר העכו"ם שובת בשבת נחשב לו הדבר כגונב מישראל את מתנתו של בורא עולם, לפיכך אף דינו של ישראל המחלל שבת הוא מיתה משום זילזולו במתנת מלך מלכי המלכים הקב"ה.

...

After yetzias mitzrayim, when there was a klal yisroel, and they were to have chagim, H created the energy of infusin time with cycles and spiritual energy, the "Mo'adim".

Iti s all based on an energy baked into the universe at creation, to enable time to be split (into weeks) and cyclic (holidays will follow pattern of sun, one solar year). And that activates what H says in Breishis re the sun moon and stars being a clock.

The idea of time being divisible and imbued with spiritual energy and cyclic is brought in by shabbos, which is the head of the mo'adim; it is the only one which does NOT follow the usn moon and stars. And this special energy was inserted into the creation in potentia when the universe was created. H created in an instant, instantaneously and then 'rested' by creating the laws of nature etc. And it was a spiritual resting. And then after sinai time was made cyclic etc, and that resting energy we placed into the 7th day. But the creation account is given at Sinai because the 7-day cycle begins at sinai, int he ten commandments, but according to the energy pre-designed (like H created the mircales before sunset).

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From my email to me:

On the one hand the J tradition continas the attitude that there was no need for the creation account... it is only needed as intro to the commandments etc. And we know shabbat from later on in the otrah, it is not really in the creaiton act anyway (only shabat rishona[breishis] is there, not sh ledorot).

But the IDEA of the creaiotn in 6 days is important isnce it is given as the basis for shabbat in the later command of sh ledorot. So we would in any case need to reinterpret that, ie even if there ws no cr acct.

Our method will be to show that sh as understood within J trad'n is subtl sophisticated, not really related to creaiton, and to cr acct, and so it would exist AS IS even wo the idea of creation of the phy'l un i 6 actual days.

Namely: it is melakhot hamishkan, and that is so abstract, make ssens eonly if invoke upper worlds etc, so it is easy to thenunderstand the 6 day as being about the upper worlds, not as physical actions in the physical universe in actual historical time.

.......

Mayb einsert my parallels of 49 mlachot as appearing in the story of creaiton? So this strneghtens the idea that the Genesis acct i aaobut the upper worlds, a creaiotn which is mirrored later in the mishkan etc, whchis also 6 days and a 7th (insert THAT parallel also).

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Combining sh ledtorot & breishis via the fact that the word 'laasot' appears in both: Asher bara elokim la'asot (et hashabot). ie H created all for shabos.

ie in order to later insert the energy of shabat ledoroti into the universe, H created that energy in the upper world blueprint (which after all is the Torah!), so the process outlined in the 6 days of creation it is not a physical action in the physical universe that science would detect.

............

What does God want us to believe:

• That using scinece we will come to the conclusion that God created in 6 days, said 'let there be light etc etc?
• That sicentific method doesn't work, and dont use it for medecine, technology etc?

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1. Shabbos as a holiness in time is not a concept which can be fit into naturalistic descriptions of theuniverse. Neither holiness nor a 7-day cycle are natural (neither is time-progression, according to SR). And that it should be just for the J people makes it notuniversalistic and so definitely not a natural phenomenon So there's no conceivable physics theory which will give rise ot the notion of shabbas. Even trying to find 6 epochs in the development of the universe is futile, since there is no way one can get form there to the notion of holiness or cylical nature arising forever every 7th day.

So it is not useful - in my -opinion - to consider the physical universe to have been created in 6 days and God rested on the 7th day, as a prerequisite to having shabbos. One could have been commanded to keep the 7th day holy and rest etc, without there having even been a creaiton as long as the regularity is imbued into time, God could command it it or reveal it to exist, just as RH, YK etc, indeed shabbos is the first or main 'm'ed'.

SO let;s not try to understand physical nature as having bene create din 6days, nor that Gd rested in the physical time during the 7th day, etc

.......

2. Shabbos was first known to bney yisroel after receviing the ten commandments? And then receiving the text of the beginning of breishis, or the later parts of chumash mentioing it?

Or are ther emidrashim etc of Adam or Noach or Abraham etc keeping shabbos? or eg that the b ysiroel in mitzrayim had trouble keeping shabbos as slaves?

Or was it only revealed after sinia? SO that indeed it can easily have a meaning in terms of "zecher li'tziyah mitzrayim" ! Maybe somehow the ide aof shabbos as resting after creation only came about after yetzias mitzrayim? Maybe only when there emerged a true people, at har sinai they were as one, for the first time, and shabbos is an ois betwn H and B Yisraeol.

So how can I fit all this i with my idea that the energ yof shabbos as resting frmm 6 day was imbued into the universe, in order to have shabbos, as per 'tachlis maaseh shamayim vaaretz" rahter than imlying that the actual creaiton had an in-time duraiotn of 6 days

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Is story of creation imporant as an indicaiton of 6 days of creation, or is it merely t indicate that God created everything, and to indicate that we have free will and are held resonsible?:

רש"י פותח את פירושו על התורה באומרו: "בראשית - אמר רבי יצחק, לא היה צריך להתחיל את התורה אלא מהחדש הזה לכם, שהיא מצוה ראשונה שנצטוו בה ישראל, ומה טעם פתח בבראשית? משום 'כח מעשיו הגיד לעמו לתת להם נחלת גוים' (תהלים קי"א, ו'), שאם יאמרו אומות העולם לישראל: לסטים אתם שכבשתם ארצות שבעה גוים, הם אומרים להם: כל הארץ של הקב"ה היא, הוא בראה ונתנה לאשר ישר בעיניו, ברצונו נתנה להם וברצונו נטלה מהם ונתנה לנו".

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רש"י פותח את פירושו על התורה באומרו: "בראשית - אמר רבי יצחק, לא היה צריך להתחיל את התורה אלא מהחדש הזה לכם, שהיא מצוה ראשונה שנצטוו בה ישראל, ומה טעם פתח בבראשית? משום 'כח מעשיו הגיד לעמו לתת להם נחלת גוים' (תהלים קי"א, ו'), שאם יאמרו אומות העולם לישראל: לסטים אתם שכבשתם ארצות שבעה גוים, הם אומרים להם: כל הארץ של הקב"ה היא, הוא בראה ונתנה לאשר ישר בעיניו, ברצונו נתנה להם וברצונו נטלה מהם ונתנה לנו".

מצאנו למדים מן האמור לעיל, כי סיפורי היצירה, בריאת האדם בצלם אלהים, קיומו של שכר ועונש אלהי, ומגבלות הבחירה החופשית הכתובים בפרשת בראשית נועדו להבהיר לכלל האנושות את אפסיותם, ולהזהירם לקיים את מצוות ה' ולהמנע מן החטא, משום שבורא העולם חי וקיים לנצח, ומחדש בכל יום מעשה בראשית.

מצאנו למדים מן האמור לעיל, כי סיפורי היצירה, בריאת האדם בצלם אלהים, קיומו של שכר ועונש אלהי, ומגבלות הבחירה החופשית הכתובים בפרשת בראשית נועדו להבהיר לכלל האנושות את אפסיותם, ולהזהירם לקיים את מצוות ה' ולהמנע מן החטא, משום שבורא העולם חי וקיים לנצח, ומחדש בכל יום מעשה בראשית.

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Ramban says they kept only beni noach, but maybe all, including shabbos, but only in Eretz Yisroel.

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https://www.yeshiva.org.il/ask/32423

תשובה:

ביומא דף כח ע"ב נאמר שאברהם אבינו קיים כל התורה, ואפילו עירובי תבשילין. בשו"ת הרמ"א בסימן י כתב שרק אברהם אבינו קיים אך בניו לא, ובכך הסביר כיצד יעקב נשא שתי אחיות, אך רוב המפרשים לא סברו כך, וכן כתב רש"י על יעקב אבינו "עם לבן גרתי ותרי"ג מצוות שמרתי". והרמב"ן (פרק כו פסוק ה) הקשה כיצד יעקב נשא שתי אחיות, הרי אם אברהם קיים כל התורה ודאי גם בניו, שהרי נאמר על אברהם "כי ידעתיו למען אשר יצווה את בניו וכו'". מדברי הרמב"ן משמע שגם השבטים ושאר זרעם קיימו כל התורה, שכן לא יתכן שלא הדריכו את בניהם ללכת בדרכם (ראה שם ברמב"ן), וכן הרמב"ן מביא מקורות מפורשים גם לגבי יוסף, שדרשו (ב"ר צב ד) שהיה משמר את השבת אפילו במצרים, וכן אמרו (ב"ר צד ג) בפסוק ויתן להם יוסף עגלות (להלן מה כא), שפירש ממנו בפרשת עגלה ערופה שהיה עוסק בתורה כשם שהיו אבותיו, והרמב"ן הבין מכך שגם קיימו מצוות ולא רק למדו תורה.

מכל הדיון של הפרשנים סביב הנושא משמע שהאבות קיימו כפשוטו בפועל את המצוות.

הרב יאיר וסרטיל

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https://forum.otzar.org/viewtopic.php?t=33189

e: האם גם משה רבינו קיים את כל התורה לפני שניתנה?

הודעהעל ידי עוד יהודי » א' אפריל 23, 2017 11:08 pm

ברמב"ן על הפסוק שם שם לו חק ומשפט, כתב [עפ"י דברי רש"י במקום] שלא נצטוו במרה על שבת רק ניתן להם על מנת ללמוד וכמו אברהם אבינו שלמד את התורה עד שלא ניתנה. ומבואר שלפני מרה לא שמרו כלל שבת, דא"כ מה התחדש במרה, ואף במרה לא מבואר ברמב"ן בהדיא ששמרו את השבת רק למדו הלכותיה. [מיהו מדברי הגמ' בשבת [פח' כמדומה לי] מבואר שעכ"פ אחר מרה שמרו ישראל את השבת. ולמ"ד שניתן אף תחומין במרה לא הלכו ישראל בשבת].

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http://www.daat.ac.il/daat/mahshevt/tifeeret/19-2.htm

Shabbos as a recurrent holiness in time is not a concept which can be fit into naturalistic descriptions of the universe. Neither holiness nor a 7-day cycle are natural (neither is time-progression, according to SR). And that this phenomenon should be just for the Jewish people ie not universalistic means that it is definitely not a naturalistic phenomenon. Clearly there's no conceivable physics theory which will give rise to the notion of shabbos. Even trying to identify 6 epochs in the scientific account of the development of the universe (which was done by early 20th century Christian theologians) is futile in this regard, since there is no way one can get from there to the notion of holiness, or to the existence of a cyclical spiritual energy arising every 7th day, forever .

So in my opinion it is not useful to consider that as a prerequisite to having shabbos it is necessary that the physical universe was created in 6 days and God rested on the 7th day. One could have been commanded to keep the 7th day holy and rest etc, without there having even been a creation altogether, as long as the regularity is imbued into time. God could command it, it or reveal it to exist, just as RH, YK etc; indeed shabbos is the first or main 'mo'ed'. And shabbos is also zecher le'yetziat mitzrayim.

So let's feel constrained to understanding physical nature as having been created in 6 days, nor that Gd rested in the physical time during the 7th day, etc, and so we need not reject a physical theory which does not describe the physical universe as having emerged in 6 or 7 days. Instead, we need to ADD ON to the physical theory an understanding that in ADDITION TO the physical nature described by it, there is a spiritual realm, and within THAT context to discuss the energy of Shabat, and the meaning of the creation account.

In an analogous manner, we certainly do NOT need our scientific model of the emergence of humanity to include spiritual aspects like the existence of a soul, since it is clear that no physical theory ever will include such. Instead we consider the infusion of a soul into physical humanity as an incident in the spiritual history of the universe, which is inaccessible to physical investigation.

"Just because it didn't happen doesn't mean it isn't true"

• Firstly, shabbat is mandated "zecher leetzi'us mitzrayim", so even without the creation-reason it would exist.
• Secondly: if H' commanded us to rest on the 7th day and not do mleches hamishlan then, it would be enough, wthout the creation-reason.
• Since it is mleches hamishkan which is forbidden, and that took 7 days, it would make sense that the 7th day would be holy day, and one refrains from mleches hamishkan.
• Chazal say that the whole breishis is extra, the torah should have begun from "hachodesh hazeh lachem", so obviously they didnt think it was needed for the reason of shabbos. However, perhaps this is because the explanaiotn "ki sheshes yamim asah.." is given later on, so we wouldn;t need Breihsis for this.
• In any case, even given the creaiton account of 6 days, it is completely non-sequitar to say that WE should rest because H' rested. And that we should rest EVERY 7th day, why not once a year, to commemorate creation of the world, perhaps on Rosh Hashanah?! And why commemorate RESTING!!? The Holy day should be the fist day of creaiotn, or the last, the 6th day, when humanity was created and all was seen to be Tov Me'od! not the day of resting from creaiton!! And clearly it is absurd to say that H needed a day to create anything, it would have been intantaneous, and in any case H is not time-bound, does not exist "in" time; and in any case the concept of a day is anachronistic since it has to do with the creaiotn of the earth and sun, later on.

So my explanaiton is: H created shabbos, it was special creation, not the 'cessation of work", and H also created the ability for this special energy of Shabbos to recur every 7th day, and created the ability for us to attach to it; it was chosen to be 7th day because that was decided as the optimum for the beings that H designed, and indeed for humans 4 days would be too short a week and ten days too long. (Also refer readers to my video in Russian & Hebrew.) Just like all is a shadow of the higher-level, and it could have bene projected differently, tfilin would have been something else if H had decided to create beings without arms, and not to create cows, and the time for shabbos and its duration would have been different if our planet spun more or less quickly or did not at all have day-night alteration, but it still would have been Shabbos. The creation account is a reflection of our physical situation - the projection into our physical universe of the higher-level spiritual reality ie H chose that the universe whould contain beings on a planet spinning with specific period (which we call "one day"), and that the being have a physical/mental constitution of a specific sort, and have arms and that there would be cows, so that the higher-level spiritual Tfillin would project down in that universe to leathe rstraps wound on an arm, and Shabbos would be on the 7th 'day'. Shabbos is real, and tfilin is real, but one shouldnot think that H has arms just because H puts on tfilin, nor that H created the uinniverse in 7 days just because WE are told to rest on the 7th day, and because the creaiotn account is told in that framework.

Maybe the creation account is a description of events in H' mind, ie events on the upper levels, the creation of the blueprint for physical creation. So when H' rested, created shabbos & made it holy, it means that H' imbued the creation plan with the ability for it to have a 7-day cycle with a special holiness for the 7th day.

BUT: H' can do as H' wishes and so it CAN be that H' created time and then limited H's self to create within time. And that H created everything exactly as described in Genesis, according to its literal inteprretation. Maybe H even created air so that H could actually say "yehi or", using specially-created vocal chords etc. Etc. And H actually 'rested', etc. But it is not necessary to believe that H wants us to believe that.

Either way, whichever creation-scenario one prefers from the above list, and whichever interpretation one prefers for Shabbos etc, the instant universe scenario provides a way to reconcile the scientific and Biblical descriptions of creation.

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In the end of the creation account, we ar told that H' sanctifies the 7th day. But there is no mention of it being EVERY 7th day! And no mention that WE are to somehow observe this, neither observe the memory of that specific day, nor every 7th day.

וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃

וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃

וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃

..............

Perhaps Shabbos was not necessarily occuring every 7th day until later (or not happening on an earthly plane).

The idea of it being EVERY 7th day, and that WE should rest, is not mentioned until after the exodus from Egypt, at the giving of the 10 commandments: Shmos 20:8: "Ki sheshes yamim osoh...vayonach.. vayekadshehu": זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮ וְעָשִׂ֖֣יתָ כָּל־מְלַאכְתֶּֽךָ֒ וְי֙וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת ׀ לַה' אֱלֹהֶ֑֗יךָ לֹֽ֣א־תַעֲשֶׂ֣֨ה כָל־מְלָאכָ֡֜ה אַתָּ֣ה ׀ וּבִנְךָֽ֣־וּ֠בִתֶּ֗ךָ עַבְדְּךָ֤֨ וַאֲמָֽתְךָ֜֙ וּבְהֶמְתֶּ֔֗ךָ וְגֵרְךָ֖֙ אֲשֶׁ֥֣ר בִּשְׁעָרֶֽ֔יךָ

כִּ֣י שֵֽׁשֶׁת־יָמִים֩ עָשָׂ֨ה ה' אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֗רֶץ אֶת־הַיָּם֙ וְאֶת־כָּל־אֲשֶׁר־בָּ֔ם וַיָּ֖נַח בַּיּ֣וֹם הַשְּׁבִיעִ֑י

עַל־כֵּ֗ן בֵּרַ֧ךְ ה' אֶת־י֥וֹם הַשַּׁבָּ֖ת וַֽיְקַדְּשֵֽׁהוּ׃

However, shabbos is said to be "zecher" commemorating the exodus from Egypt, ie it was commanded as both a commemoration of the exodus and at that time - after the exodus - the Jewish people were commanded to observe it. (so it is possible that only then it became a recurrent holy eenergy?

No mention of creation:

* Shmos 23:12: Shabbos is for resting of animals, workers: שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃

• שמות לד21: "שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת, בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת"

* Shmos: 31:13- : For bney yisroel, shabbos is an Ois (to know that "I am Hashem who makes you holy", & Bris: and H' says "observe MY shabbos", because it is holy for YOU (and for H'): וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י ה' מְקַדִּשְׁכֶֽם׃

וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלְלֶ֙יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כָּל־הָעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ׃

שֵׁ֣שֶׁת יָמִים֮ יֵעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַה' כָּל־הָעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת׃

וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃

* Vayikra: 23:3: DOn;t work, it is shabbos FOR H': דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם מוֹעֲדֵ֣י ה' אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מוֹעֲדָֽי׃

שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלָאכָ֖ה לֹ֣א תַעֲשׂ֑וּ שַׁבָּ֥ת הִוא֙ לַֽה' בְּכֹ֖ל מֽוֹשְׁבֹתֵיכֶֽם׃

* Deuteronomy 5:12: Ten commandments: Shabbos is in remembrance of slavery in Egypt and of the exodus (בְּיָ֤֥ד חֲזָקָ֖ה֙ וּבִזְרֹ֣עַ נְטוּיָ֑֔ה )

שָׁמ֣֛וֹר אֶת־י֥וֹם֩ הַשַׁבָּ֖֨ת לְקַדְּשׁ֑֜וֹ כַּאֲשֶׁ֥ר צִוְּךָ֖֣ ה' אֱלֹהֶֽ֗יךָ

שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮ וְעָשִׂ֖֣יתָ כָּֿל־מְלַאכְתֶּֽךָ֒ וְי֙וֹם֙ הַשְּׁבִיעִ֜֔י שַׁבָּ֖֣ת ׀ לַה' אֱלֹkיךָ לֹ֣א תַעֲשֶׂ֣ה כָל־מְלָאכָ֡ה אַתָּ֣ה וּבִנְךָֽ־וּבִתֶּ֣ךָ וְעַבְדְּךָֽ־וַ֠אֲמָתֶךָ וְשׁוֹרְךָ֨ וַחֲמֹֽרְךָ֜ וְכָל־בְּהֶמְתֶּ֗ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ לְמַ֗עַן יָנ֛וּחַ עַבְדְּךָ֥ וַאֲמָתְךָ֖ כָּמֽ֑וֹךָ׃וְזָכַרְתָּ֞֗ כִּ֣י־עֶ֤֥בֶד הָיִ֣֙יתָ֙ ׀ בְּאֶ֣רֶץ מִצְרַ֔֗יִם וַיֹּצִ֨אֲךָ֜֩ ה' אֱלֹהֶ֤֙יךָ֙ מִשָּׁ֔ם֙ בְּיָ֤֥ד חֲזָקָ֖ה֙ וּבִזְרֹ֣עַ נְטוּיָ֑֔ה

עַל־כֵּ֗ן צִוְּךָ֙ ה אֱלֹהֶ֔יךָ לַעֲשׂ֖וֹת אֶת־י֥וֹם הַשַׁבָּֽת׃

...................

Shabbos was first known to bney yisroel after receviing the ten commandments? And then receiving the text of the beginning of breishis, or the later parts of chumash mentioing it?

Or are ther emidrashim etc of Adam or Noach or Abraham etc keeping shabbos? or eg that the b ysiroel in mitzrayim had trouble keeping shabbos as slaves?

Or was it only revealed after sinia? SO that indeed it can easily have a meaning in terms of "zecher li'tziyah mitzrayim" ! Maybe somehow the ide aof shabbos as resting after creation only came about after yetzias mitzrayim? Maybe only when there emerged a true people, at har sinai they were as one, for the first time, and shabbos is an ois betwn H and B Yisraeol.

So how can I fit all this in with my idea that the energy of shabbos as resting from 6 day was imbued into the universe, in order to have shabbos, as per 'tachlis maaseh shamayim vaaretz" rather than implying that the actual creation had an in-time duration of 6 days..

....

Asher boro elokim la’asos: what is la’asos? It is shabbos bec Shabbos is tachlish ma’aseh shamayim va’aretz, so God made the world for shabbos.

New addition: la’asos is shabbos bec: "la'asos es hashabos ledorosom" [and it is 'asiyah':"(ois hi)...oso es hashamayim.. (shovas vayinofash)" vaeschanan: " שָׁמוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ, כָל-מְלָאכָה אַתָּ , לַעֲשׂוֹת, אֶת-יוֹם הַשַּׁבָּת"

Breishis bara = "in H's Mind was planned freely a design for"

Interpret Bara as "planned" ie blueprint, and then this makes sense: וַיְבָרֶךְ אֱלֹהִים אֶת-יוֹם הַשְּׁבִיעִי, וַיְקַדֵּשׁ אֹתוֹ: כִּי בוֹ שָׁבַת מִכָּל- מְלַאכְתּוֹ, אֲשֶׁר-בָּרָא אֱלֹהִים לַעֲשׂוֹת

H created the blueprint from which to make the universe, and as the last step, "vayechulu", 'rested' from putting it into action (instantaneously)!

...

Or it is also "freely-choosing to do", ie a plan that is freely made for the future, see below: re "ברא בראש" which is exactly like breishis! it must be Yecheskel hanavi's play on words or perush to breishis!

...

מובנים שונים של המלה "ברא" כבחירה ,כהפרדה ,כצמצום

"בראשית ברא אלקים" ברא שית בראThe word ‘bara’ effectively appears twice in the first two words:

מלבד המובן הפשוט של המלה "ברא", אפשר להבין אותה בדרכים נוספות:

(א) 'ברא' כבחירה: ביחזקאל (כא, כד) נאמר: "ויד בָּרֵא בראש דרך עיר בָּרֵא", ופירש הרד"ק שהוא מלשון "ברירה", לבחור. לפי זה, "בראשית ברא" פירושו: בראשית בחר ה' בשמים ובארץ, ליצור אותם.

(ב) 'ברא' כהפרדה: חלק גדול ממעשי ה' בימים הראשונים של הבריאה היו מעשי הפרדה: בין אור לחושך, בין מים למים ובין מים ליבשה. ביחזקאל (כג, מז) כתוב: "ובָרֵא אותהן בחרבותם", ופירשו רש"י ורד"ק שהוא קציצה וכריתה. אפשר לראות את המעשה הראשון של הבריאה כאחד ממעשי הפרדה אלו, ואם כן, "בראשית ברא אלקים את השמים ואת הארץ" משמעותו שה' הפריד בין שמים וארץ, או הפריד את השמים ואת הארץ כל אחד לשניים, או הפריד את השמים למים מעל ומתחת, והפריד את הארץ לים ויבשה.

(ג) 'ברא' כצמצום: לפי הקבלה, ה' כיביכול "צימצם" את עצמו לפני בריאת העולם כדי ל'פנות מקום' כביכול לעולמנו. אפשר להבין את "ברא" במובן של צמצום, על פי הפסוק (יהושע יז, טו): "עלה לך היערה ובֵרֵאתָ לך שם", ושם 'בראת' הוא במובן של פינוי מקום.

...

תנ"ך בכתיב מלא - יחזקאל פרק כא

https://www.mechon-mamre.org/i/t/k/k1221.htm

כד ואתה בן-אדם שים-לך שניים דרכים, לבוא חרב מלך-בבל--מארץ אחד, ייצאו שניהם; ויד ברא, בראש דרך-עיר ברא. כה דרך תשים--לבוא חרב, את רבת בני-עמון; ואת-יהודה בירושלים,

...

מצודת ציון

"ויד" - מקום כמו יד אבשלום (שמואל ב יח)

"ברא" - מלשון ברירה כמו ברו לכם איש (שמואל א יז)

...

AR: So it is a matter of WILL! ie H' CHOSE to make heaven and earth, with FW!

So maybe Breishis means in H's MIND.

...

רש"י על יחזקאל כא כד

לא בדוק

קפיצה לניווטקפיצה לחיפוש

"שים לך שנים דרכים" - כמו שהוא מסיים המקרא

"ויד ברא בראש דרך עיר" - פנה לך מקום בראש דרך שאתה בה עשה לך כמין דרך מפוצלת^[1] לפרשת דרכים אחד פונה לימין ואחד פונה לשמאל

"יצאו שניהם" - שני הדרכים

"ויד ברא" - מקום פנוי מן קוצים והברקנים (אישרטי"ר בלע"ז) ודוגמתו בספר יהושוע (יהושע יז) עלה לך היערה ובראת לך שמה ועוד כי הר יהיה לך כי יער הוא ובראת (יהושע יז) ומנחם חברם כולם לשון ברירה כמו ברו לכם איש (שמואל א יז) ברא לישנ"ט בלע"ז

1. ^ בכל הדפוסים מופיע מפולצת, אך ברור שזו ט"ס, והגירסה הנכונה היא מפוצלת, וכפי שמופיע גם בתנ"ך הכתר.

....

מלבי"ם על יחזקאל כא כד

לא בדוק

קפיצה לניווטקפיצה לחיפוש

"שים לך שנים דרכים", צוה לו שיצייר שנים דרכים מחולקים המוכנים "שיבא בם חרב של מלך בבל", ושיצייר ששני הדרכים יוצאים מארץ אחד שהוא ארץ כשדים, "ויד ברא", שבסוף כל דרץ יצייר מקום פנוי, "בראש דרך עיר ברא", שבראש כל דרך משני הדרכים יפנה עיר אחת ויכרות אותה להיות מקום פנוי אל מחנה נ"נ, לסימן שבכ"מ שיבא באחת משני הדרכים יכרית ויברא את העיר ויעשה שם יד ומקום למחנהו:

ביאור המילות

"ויד". מקום כמו ויד תהיה לך מחוץ למחנה:

"ברא". מופנה ע"י כריתה, כמו וברא אתהן בחרבותיו:

" עיר ברא". עיר שנכרתה והופנה מקומה, וברא ציווי, שתפנה יד ותפנה עיר:

.. .

This usage also fits with blueprint etc bec it is about numbers and names ie like equaiotns/descriptions rather than the objects themselves,

תנ"ך בכתיב מלא - ישעיהו פרק מ

https://www.mechon-mamre.org/i/t/k/k1040.htm

כו שאו-מרום עיניכם וראו מי-ברא אלה, המוציא במספר צבאם; לכולם, בשם יקרא

...

We have Free Will, but the overall nature of our neshama is pure: 'bara li elokim' = H imbued inme the ability of free choice:

תהילים פרק נא

https://www.mechon-mamre.org/i/t/x/x2651.htm

יב לב טהור, ברא-לי אלהים; ורוח נכון, חדש בקרבי.

So we able to freely choose to do evil, but our basic nature is pure.

..

תנ"ך בכתיב מלא - שמואל ב פרק יב

https://www.mechon-mamre.org/i/t/k/k08b12.htm

יז ויקומו זקני ביתו, עליו, להקימו, מן-הארץ; ולא אבה, ולא-ברא איתם לחם. יח ויהי ביום השביעי, וימת הילד; וייראו עבדי דויד להגיד לו כי-מת הילד, כי אמרו הנה בהיות הילד חי דיברנו אליו ...

מצודת ציון

"ברה" - היא אכילה מועטת כמו (לעיל ג לה) להברות את דוד

:רש"י על שמואל ב יב יז

לא בדוק

קפיצה לניווטקפיצה לחיפוש

"ולא ברה" - לשון אכילה כמו (לקמן יג ו) ואברה מידה

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ירמיהו פרק לא פסוק כא - עד מתי תתחמקין הבת השובבה כי ברא ה' חדשה בארץ נקבה תסובב גבר.

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This is Aramaic, so bara is "bar":

תנ"ך בכתיב מלא - דנייאל פרק ב

https://www.mechon-mamre.org/i/t/k/k3402.htm

לח ובכל-די דיירין בני-אנשא חיוות ברא ועוף-שמיא, יהב בידך, והשלטך, בכולהון; אנת-הוא, רישא די דהבא. לט ובתרך, תקום מלכו אוחרי--ארע מינך; ומלכו תליתאה אוחרי די נחשא, די תשלט .