It says in the first blessing before the morning Shema that Hashem

renews, in His goodness, every day, the work of Creation, as it says: "To the One Who creates great luminaries, for eternal is His kindness." (Tehillim 136:7)

The proof seems to be that "Who creates" (לְעֹשֵׂה) is in the present tense, thus implying that Hashem continually recreates the world.

The problem is that many other verses in this chapter are also written in the present tense. Do we need to assume that every day Hashem "strikes Egypt through their firstborns" (v 10), splits the Sea of Reeds (v 13), and leads His people through the desert (v 16)? Presumably, for these verses the author used poetic license to use a non-standard tense. Why not assume the same for the verse about creating the world?

  • It's just a midrash – Double AA Dec 28 '14 at 19:40
  • @Doubleaa, is that sarcasm? – sam Dec 28 '14 at 19:52
  • 1
    @sam No. Ypnypn is correct that al pi pshat there is no diyuk. That doesn't detract from its being a nice midrash to complement the theme of the blessing. – Double AA Dec 28 '14 at 19:53

As commented previously on this site a simple, plain understanding of the Bracha is not that Hashem continuously recreates the world. Consider the Talmud Chaggigah 12b:

נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית

Morning comes and evening leaves and He renews the acts of creation every day.

Rashi comments:

נכנס שחרית לתוך תיקו והאור נראה ויוצא ערבית מתיקו ומתפשט למטה מן האור והרי העולם חשוך וזהו חידושו למעשה בראשית בכל יום

Morning comes in to its sheath and the light is seen And evening goes out from its sheath and spreads lower than the light and the world is dark - this is the renewal to the acts of creation every day.

Although the Talmud doesn't use the word תמיד - continuously, see the Rambam Hilchos Yesodei HaTorah 1:3:

שהגלגל סובב תמיד

The Orbit turns continuously

So it is a reference to the daily cycle of day and night. So the verse is a reference that G-d made them (which is exactly how Rashi interprets it in Tehillim there).

See the אבודרהם on this, who explains it in a similar vein (the light of creation shining down every day anew, and constantly being the continuous day-night cycle), and that explanation also has Kabbalistic significance.

Of course the understanding that this refers to G-d's continuous creation is a well established understanding (e.g. Nefesh Hachaim, Keser Shem Tov and others), but it is a deeper meaning of the prayers, not the plain meaning.

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