A vort from the Rebbe on this week's parshah, Parshas Bereishis. In the parshah it says when it talks about Shabbos, it says that the Eibershter blessed the יום השביעי, ויקדש אותו, made it holy, כי בו שבת מכל מלאכתו, because then He rested from all His work אשר ברא אלקים לעשות, that Hashem created to do. And the Midrash says that it should have said really אשר ברא אלקים ועשה, He rested from all His work that He created and He did. What does it mean that He created to do? So the Midrash says what it means that כל מה שנברא בששת ימי בראשית צריכין עשייה, that whatever was created in the six days of creation still has to be done. And as Rashi says on the Midrash, it means לתקן, that you have to fix. So the Eibershter made the world in such a way in the six days that it still needs fixing, there's still things that have to, people have to do. But the Rebbe asks the question that this seems to contradict another maamar Chazal where it says עולם על מילואו נברא, that the world was created complete, full. For instance, when the human being was created, Adam HaRishon was created, you would imagine he was created, he was just a minute old, so he should look like a baby that was just born a minute ago. But it's not like that, he was created like an adult. He was created looking as if he was twenty years old. So the Midrash says because the world was created full. How does that fit to the other maamar Chazal where it says that whatever the Eibershter created, you still have to fix? And here it says that whatever the Eibershter created is complete. Now one might answer that the reason is one pasuk is written in the begin- of create- one inyan is b'nege'a the creation in itself, עולם על מילואו נברא is the creation, and the other pasuk where it says and they have to fix, that means that after the חטא עץ הדעת, when Adam HaRishon sinned, now there certain things happened and now it's not complete anymore and you have to fix. But it's not so, because from the pasuk is משמע אשר ברא אלקים לעשות, that the way the Eibershter created it from the beginning is in a way that you have to fix it, not only that it changed later.

So therefore the Rebbe learns another peshat. He says this pasuk where we learn out that the Eibershter made it in such a way that you still have to fix it, is written בנוגע שבת. And that's what it means: the way the world was created in the six days of creation, the six weekdays, it was created full. Whatever the Eibershter made is completely, 100% perfect. But when Shabbos came, then the world is in a higher madregah, and now the level the way it was before is not enough, now there's a greater level of kedushah in the world, and now what the way it was before is not good enough and you have to make more, you have to continue. Just for instance, to give a mashal, if someone has a certain amount of money and he gives, he has $100, he gives maaser, he gives $10 for tzedakah, he is perfect, whatever he did is 100% right. But then if he gets more money, now it becomes more, now he has $200, if he'll still continue giving $10 and not giving 20, he's not doing it completely. Now it has to have more. If he gives the way it was before, he's missing something. And the same thing here also: the world was created the way it is in the weekdays, it's complete. It came to Shabbos, where they reached a higher level, now the way as before is missing and you still have to fix it. And this is not something that changed. The way it was in the beginning of the creation is like that. The Aibershter created the world in such a way that the way it's in the six days, it's perfect, but in the beginning of the creation we knew it was put into the creation that when Shabbos will come, it'll still need tikkun, that level is not good enough and you have to go higher and you have to be metaken, you have to add more. That's what it means אשר ברא אלקים לעשות. He created it לעשות to do, that you still have to have tikkun, because when He created the beginning, He created in a way that when Shabbos will come, you'll have to add to it, you'll have to do things to make it perfect, even though in the weekdays it's the way it's perfect.

And the lesson we take from here is that could be a person does his avodah properly during the whole week, but when it comes Shabbos, you have to add to it. Whatever you did before is not good enough, even though for the weekdays it was good, but for the level of Shabbos, you got to do more avodat Hashem, you got to do more. So it doesn't mean that what happened before is not good enough. For before it was good, but for the level now, you have to do more. Another example is from Chanukah: the first night of Chanukah you light one candle, and you did perfect the mitzvah. The mitzvah is a perfect mitzvah. The second night, if you light the same one candle, it's missing still, you still got to add to it, because now you're in a higher madreigah. Same thing here: when it comes Shabbos, you have to add more to your avodat Hashem than the weekdays, and that's how lechatchilah it was put into the creation, that in the weekdays it's enough The world was created perfectly, but when there came Shabbos, then the world needs an addition, and therefore if you don't add it's called missing, and you have to be metaken it, and the same thing every person in his own avodah, when it comes Shabbos, has to do more than he did in the weekdays.