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What does "vayonach" mean on the seventh day of creation? The Baal HaTurim links it to the word used for the arev (locusts) descending on Egypt, teaching that Shabbos (שבת) is when Hashem (ה׳)'s presence actively descends into the world. This is why we prepare and await the Shechinah at Kabbalas Shabbos—unlike Yom Tov, where we elevate ourselves toward Him.
The shiur explores a profound Baal HaTurim on Parshas Bo that fundamentally reframes our understanding of Shabbos (שבת). The Torah (תורה) uses the word "vayonach" in two places: describing the locusts (arev) descending upon Egypt ("vayonach chag gevul Mitzrayim"), and describing the seventh day of creation ("vayonach chag yom hashvi'i"). The Baal HaTurim notes these are the only two appearances of this word in Tanach ("beis b'masorah"), linking them together. At first glance, this connection seems puzzling. The word "vayonach" in the context of the locusts means "placed down" or "landed"—a physical descent of the locusts onto the land. But "vayonach" on the seventh day is commonly understood to mean that Hashem (ה׳) "rested" or "ceased" from His creative work. These appear to be entirely different meanings, so what is the Baal HaTurim teaching by connecting them?
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Parshas Bo (Baal HaTurim on "vayonach chag gevul Mitzrayim"); Bereishis (vayonach chag yom hashvi'i)
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
