God gets tired?
Well not exactly.
The full verse :
“. Thus the heavens and the earth were finished, and all the host of them.
. And on the seventh day God ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all his work which God created and made.” (gen 2:1-3)
Concerning God’s resting we learn that the value that controls what degree of Divine abundance is available for the running of the world is the Shabbat. This valve can entirely arrest the system if the rules of reward and punishment so dictate. The natural order was finished on the sixth day by Elokim (God, the Name of Strict Justice). But with the Shabbat, YHVH (Lord, the Name of Mercy) inserted the possibility of arresting the natural order or varying its rate to the order of providence and its rules of reward and punishment, modifying its motions and processes. The possibility of interfering with the automatic operations of nature is called “rest”.
By devoting oneself to the upper world (spirituality) one can feel the illumination of the upper world during the week for a moment, but on Shabbat sincethen one can accomplish the elevations and unifications strictly for their own sake-one feels Divinity even more. By the cleansing of the week in Elokim, which is a garment for YHVH, this allows through the Shabbat the absolute delight of Havaya to shine through clearly. it being a revelation in the mode of “nothingness from existence”-the upper unity. This is the revelation of Shabbat ecstatic delight. Shabbat is a revelation of the cleansing of the week. This revelation occurs as the divine guidance of Elokim “rests” and the supernatural providence of YHVH becomes more revealed.
Maharal of Prague tells us, the six days of creation symbolize the physical world which exists in the three dimensions and six directions of space, then the seventh represents the spiritual dimension, the dimension of mind, which gives meaning to the whole. Using poetic license, the Torah tells us that God Himself, Who creates by word alone without work or effort, still in a sense needs to ”stand back” from His creation to consider its spiritual purpose and import, and by this very act brings sanctity and blessing into the world. The seventh day henceforth symbolizes the need for man to remind himself continuously of the purpose for which he was put in the world; that is, to administer it in such a way as to be a blessing to all.
Through the creation of ויכל “Completed” the aspect of וישבותביוםהשביעי and He “rested” on the seventh day emerged,and following this was ויברךאלהיםאת–יוםהשביעי And God blessed the emergence of the seventh day,and ויקדשאותו he sanctified it.
These four words ויכל,וישבת,ויברך,ויקדש Completed,Rested,Blessed,Sanctified serve as the roots for שבת Shabbot,as in a “Tree”. The roots represent יוםהשביעיThe seventh day, the tree trunk represents שבת Shabbot, the branches ענפים represent ששתימיבראשית The six days of creation, and the עלים leaves represent תורהשבעלפה (Oral Torah), and the פרי fruit represents Torah innovations. The Six days shall you labor, Are as the seed for שבת Shabot.
The Shabot Brings Stability to the World
Now we all know that God created the world during the original six days, and rested on the Seventh. Everyone thinks that God refrained from His creative activities on Shabbat, and did not introduce anything new into the world… something new certainly was introduced into the fabric of the world with the advent of the Sabbath…
It was the element of permanence. “The world was unstable and shaky,” until the arrival of the Sabbath… then the earth was firmly anchored into place.”Why? What is it about the Sabbath that brought “stability” to the world? Before the Sabbath, the whole of creation was a shaky and insecure thing. It is as if the permanence of creation was debatable, uncertain; an open question hanging in the balance until the arrival of the seventh day; it almost seemed as if there was some doubt as to whether or not this will be a sure thing… the earth hung suspended in the universe, lacking a sense of cohesion… quivering and heaving with the possibility that perhaps all is only temporary.
Indeed, something about the Sabbath had the capacity to bring the world its sense of permanence, and lock it into place… but just what is it? The holy Sabbath is the soul of the world; it is the soul of creation itself.
This is the mystery of the words “And on the seventh day, He refrained (from work) and ‘Vayinafash‘ – He rested…”
“And He rested” according to its simple meaning, but actually a form of the word ‘Nefesh’ meaning soul (the essential animal soul in the blood): for the secret contained within these words is that when the Holy One stopped the process of creation, in so doing, “vayiNefesh” – the Nefesh, the life-force was brought down into each level of creation and became fixed there within in permanent fashion. Before the Sabbath came, the world literally stood by like a body without a soul, and every aspect of creation was devoid of the inner essence of life. The holy Sabbath day became the soul of all creation, and through it, existence became whole. Through the Shabot the world rest from the growth, creative work done during the week. The Spiritual development we succeeded at, and this level is then on the Shabbot firmly established with in us. This is as the verse would seem to imply, that He completed His activity on the seventh day? The Permanence of Creation. As its written :
“. Thus the heavens and the earth were finished”
We have explained that the very day of the Sabbath itself brought the aspect of conclusion to creation. This was the completion which the verse refers to firmness, in stability – and it was this which came about through the Sabbath.
It is said on Shabot God וינפש (rested) meaning in Asiyah (the lowest our Physical world) the spiritual force present is Nefesh (animal soul), its destructive impulses are curtailed “rest”, for those who particpate in the “rest” of Shabot.. It is the only level of soul that experiences pain, becouse it has to share or be with the klipot (evil forces),. After the Shabot the Nefesh returns to its place in Asiyah and is troubled by the Klipot (evil forces), “For on it He rested” indicates that in it, can be found rest for all, the upper and lower beings. In it is the Shabat, for rest. On Shabot there is rest and delight according to the refinements that were raised up during the week. There is rest from the difficulties of the Klipot (evil forces), and they Quit. On Shabot goes in the reception of fulfillment of the 6 days of the week. They rest in the 7th day. Power is emanated according to (what ever) form of work was done during the week. In the “rest” of Shabot, a man needs to “rest” from profane speech and actions.
God created The Shabbat, and on this day G-d restores and revives the world’s soul, enabling it to carry on with the burden of existence for another six days. Thus, the process continues throughout the ages, and through Shabbat, the world is constantly renewed, and given a new lease on life. On Shabot you can’t go shopping, on Shabot one has “enough”. This is a source of great joy, satisfaction and grattitude.