Halakhah sobre Gênesis 2:1

Whosoever prays on Sabbath eve and recites "And the heavens and the earth were completed" (Genesis 2:1) is accounted by Scripture as if he became a partner to the Holy One, blessed be He, in the work of creation.

In the Amida on Shabbat night we recite Va-yekhulu, the three verses at the end of account of creation (Bereishit 2:1-3) that introduce the idea of Shabbat.

In his first responsum Iggerot Mosheh dismisses the statement of the father, not because he was a heretic, but because he was a Sabbathdesecrator. The principle formulated by the Gemara, Eruvin 69b, is that public desecration of the Sabbath is tantamount to heresy. That principle is predicated upon the premise that open and notorious desecration of the Sabbath is evidence that the transgressor denies that God created the universe over a period of six days and rested on the seventh. That talmudic presumption went unchallenged until the mid-nineteenth century. R. Jacob Ettlinger, Teshuvot Binyan Ẓion ha-Hadashot, no. 23, reports a socioreligious phenomenon, novel in nineteenth-century Germany but all too familiar in twentieth-century America, viz., the existence of countless numbers of Jews who offered Sabbath prayers and recited kiddush each Sabbath eve but then proceeded to desecrate the Sabbath by engaging in all manner of forbidden activity. Is it logical, queries Binyan Ẓion, for a person who denies creation to devoutly recite "And the heaven and earth and all their hosts were complete. And on the seventh day God completed the world which He made and He rested on the seventh day…." (Genesis 2:1-2). The notion of a believing Sabbath-desecrator might have been an oxymoron in a bygone age but in the modern world, argues Binyan Ẓion, it is a new reality. In the modern age, whether because of financial duress or other factors, that phenomenon is all too real. Others, who are raised in irreligious homes, know no better and have the status of "a child who was held in captivity among pagans." Accordingly, in light of the changed realia, rules Binyan Ẓion, the talmudic presumption of heresy does not attach itself to such persons.

As it is required for the house of Israel to read from the scrolls, and to teach in the Torah, and to conclude with the prophets, on each day according to its subject matter — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot, as it is written "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44), and it is commanded to read every matter at its time and extrapolate on the subject of the day, as taught, "Rabbi Shimon ben Elazar says:¹In our manuscripts, it says "The Rabbis taught" here. Moses ordained for Israel that they would investigate and extrapolate on the matter of the day — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot" (Megillah 32a:17). On Ḥanukkah we read the princes (Numbers 7). On Purim we read "And Amalek came" (Exodus 17:8—16). When Rosh Ḥodesh Adar falls on Shabbat we read the portion of the sheqalim (Exodus 30:11—16). "And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Adar falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for the new moon, and one from Ki Tissa. And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Tevet falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for Rosh Ḥodesh, and one for Ḥanukkah" (Megillah 29b:22). On Ḥanukkah and on Purim three people read, on Rosh Ḥodesh and on Ḥol ha-Moed four people read — since there is Musaf, we add [mosifin] a person. When Rosh Ḥodesh Adar falls on Shabbat, we read the portion of the sheqalim (Exodus 30:11—16). When it falls on another day of the week, we advance the reading of the portion of the sheqalim, and interrupt the special readings. On the second² Shabbat of the month we read 'Remember' (Deuteronomy 25:17—17). On the third, the red heifer (Numbers 19:1—22). On the fourth, 'This month' (Exodus 12:1—20). If it falls on the sixth, then 'This month' is on the fifth. After that they return to the regular order. And everyone interrupts the order for Rosh Hodesh, Ḥanukah, Purim, fast days, festival days, and Yom Kippur (Mishnah Megillah 3:5). On Pesaḥ they read the portion of the festivals. And a mnemonic is: "during the bull, sanctify with money, cut in the desert, send the firstborn." On Shavuot, "On the third day" (Exodus 19:1–20:23), and on the second day, "Every firstborn" (Deuteronomy 15:19—16:37). On Rosh Hashanah, "And haShem remembered Sarah" (Genesis 21:1–34) and on the second day, "And God tested Abraham" (Genesis 22:1—24). On Yom Kippur, "after the death" (Leviticus 16:1—34). On Sukkot, the offerings for Sukkot (Numbers 29:12—34). On Ḥanukkah, the princes (Numbers 7). On Purim, "And Amalek came" (Exodus 17:8—16). On Rosh Hodesh, "And on your new months" (Numbers 28:1–15). On the watches, the matter of creation (Genesis 1:1—2:3). On fast days, "And Moses petitioned" (Exodus 32:11—14, Exodus 34:1–10). On Mondays and Thursdays and on Shabbat in the afternoon they read according to the order, but they are not counted in the order. As it is said, "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44) — it's commanded that they read each and every one at its time.

If (Yom Kippur) falls on the Sabbath we say “ויכולו¹⁵²The prayer which begins Va'yekhulu comes from Genesis 2:1-3. It is recited on the Sabbath because it tells the account of God's creation of the seventh day as a day of rest. It is normally recited just before the Sabbath Kiddush, (Kiddush ha-Yom, sanctification of the day; i.e., the Sabbath). There of course is no Kiddush on a fast day such as Yom Kippur, because it is always connected with drinking wine or eating bread.
Bokser, op. cit., p. 275.” after the Silent Prayer,¹⁵³For an explanation of the Silent Prayer, the Amidah see footnote 43. and the prayer “תפילת מעין שבע¹⁵⁴Tefilat Me'ein Sheva, תפילת מעין שבע, is a prayer recited on the Sabbath which is one prayer which summarizes the Sabbath Amidah, containing seven (Sheva, שבע) blessings. The substance (Me'ein, מעין) of the longer prayer is abbreviated in this short prayer. The ideas of the normal seven benedictions of the Sabbath evening Amidah are included in the prayer.” and conclude (the prayer with the words), “מקדש השבת¹⁵⁵The prayer concludes with the words Mekadesh ha-Shabbat, מקדש השבת.”, (“who makes the Sabbath holy”), but do not mention Yom Kippur.¹⁵⁶There is no special mention in the prayer which states the fact that it is the Day of Atonement, only the fact that it is the Sabbath.
There is mention of the fact that it is a high holyday in the Birkhat ha-Mazon if one must eat on Yom Kippur and thus one must say the Grace if he is able. See footnote 138. (We do not say “אבינו מלכנו¹⁵⁷Avinu Malkhenu, אבינו מלכנו, "Our Father, our King"; see footnote 15.” on the Sabbath, but the rest of the prayers for forgiveness¹⁵⁸Seliḥot, סליחות, prayers for forgiveness; see footnote 14. and the supplication prayers¹⁵⁹Taḥanun, תחנון; supplication prayers; see footnote 10. one says like on a weekday, (ריב״ש סימן תקיב ומנהגים),¹⁶⁰Rabbi Isaac ben Sheshet Perfet, chapter 512, and Minhagim, ריב״ש סימן תקי״ב דמנהגים.
Rabbi Isaac ben Sheshet Perfet was also known by his acronym Ribash, ריב״ש. He lived in Spain from 1326 until 1408. This halakhic authority was born in Barcelona and he studied under Perez ha-Kohen, Ḥasdai b. Judah Crescas and Nissim b. Reuben Gerondi. He moved to Saragossa after he was imprisoned in Barcelona, but his life in his new home was also full of controversy and family tragedy.
In Saragossa he tried to abolish certain local customs he did not agree with and he won the anger of many local scholars. He as a result finally moved to Valencia in 1385 where he served as the rabbi. In 1391 there were anti-Jewish riots which forced him to move to North Africa, and he settled in Algiers where he became the communal rabbi and was well respected even though at first his appointment was challenged by Simeon b. Ẓemaḥ Duran (Tashbaẓ, תשב״ץ; see footnote 20).
Perfet's most important work was his responsa which was published in Constantinople in 1546. His responsa influenced the halakhah after him and Caro used Perfet's decisions extensively in the Shulḥan Arukh. In addition to the vast amount of halakhic material, the responsa also reveal much about the life and customs of the Jews of Spain and North Africa in the fourteenth century. Perfet was the first to discuss the status of the Marranos (Spanish Jews who converted to Christianity so as not to be expelled in 1492) from an halakhic point of view. This became a quite crucial and painful problem for the Jews of Spain and North Africa. Perfet also wrote commentaries on many talmudic tractates and the Pentateuch. He refused to be associated with Kabbalah and even though he knew philosophy, he opposed its study including the works of Maimonides.
Hirsch Jacob Zimmels, E. J., v. 9, pp. 32-33.
For Minhagim, מנהגים; see footnote 13.).