In aftar we read this Shabbat, the Prophet invited to seek the Lord when He is near, the wise words that have meant as an allusion to the ten day period from Rosh Hashanah to Yom Kippur.
The Dispel Emet, developing some thoughts of his grandfather, the Chidushè Harima, offers an interesting array (under three) that can help us understand the incredible opportunity that lies for us in these holy days.
According to Dispel Emet's Aseret yemè teshuva, the ten-day return correspond to the ten ma'amarot ( the ten words in which the Lord created the world) and at ten dibberot ( ten spoken of revelation Sinaitic). So even the ten ma'amarot and ten dibberot related to the ten makoto , the ten plagues with which the Lord has hit Egypt, according to a teaching Chidushè Harim for which the wounds become le espressioni della creazione nelle parlate della rivelazione sul Sinai.
Lo stesso schema si trova, secondo lo Sfat Emet, nelle tre benedizioni del Musaf di Rosh Hashanà: malkuiot (regalità), zicronot (ricordo) e shofarot (shofar) . La radice della regalità Divina è infatti nelle maamarot della creazione. Le piaghe sono invece relative alla specifica esperienza storica e spirituale d'Israele ed al suo rapporto con il Signore. Il ricordo come canale di comunicazione reciproca e quindi di comunione tra D. ed Israele è l'elemento che fa scaturire redemption whose wounds are instrument. Finally, the gift of Torah at Sinai with the ten dibberot, is via the sound of the shofar that blends together the concepts of malkuiot and zicronot, leading us to take upon us the Kingdom of the Lord , on the basis of an intimate relationship marked by mutual memory, based on Torah that is given through the sound of the Shofar .
Gur's Master goes on to say that the structure of the sound of the shofar follows the same pattern. According to the Torah mizvà the day of Rosh Hashanah is to hear a Teru, preceded and followed by a Tekia . Tekia The sound is smooth, where the teru sound is wavering. Now: Tekia, Teru, Tekia. Over the centuries, our teachers were divided on the exact nature of the Teru and move beyond all doubt, have introduced the use of two sounds Teruo. What we call teru and what we call shevarim . Consequently, we play the three possible combinations, but the fact remains that the pattern of the Torah is: Tekia, Shevarim-Teru, Tekia. sound smooth, shimmering sound (whatever that is), smooth sound.
The reign of D. that is expressed in creation is similar to the first Tekia . E 'perfect work (still) the Hand of the Creator. Exile the wounds and the resulting memory is the moment of crisis symbolized by Teru (and shevarim) . However, it should know that through the crisis to return to the state of Tekia with the gift of Torah.
The experience of our fathers should be included here because the Rebbe of Gur: Avraham is related to royalty (and the first Tekia, and Creation) because it is the first which crowns the Lord as king over creation. The world is created behibaream, stands for Abraham. Avraham sense to creation. Izchak is the one who experienced firsthand the crisis. Its binding is the subject of perennial remember that defines our relationship with D. and this is remember that we call repeatedly on Rosh Hashanah. The sound of Teru that characterizes the day is the sound of the binding that takes shape nel corno nel montone offerto in sua vece. Non è certo un caso che la schiavitù d'Egitto viene fatta iniziare dal Midrash con la nascita di Izchak. Infine Jacov, ish tam joshev ohalim, l'integro che risiede nelle Tende della Torà. Jacov è il simbolo stesso della Torà è tam - integro - semplice come una tekià. Jacov è colui la cui discendenza tutta è parte del patto con il Signore. Jacov è la Torà. Ed è proprio attraverso la Torà di Jacov (che è sintesi di Avraham ed Izchak) che la regalità ed il ricordo si fondono nel suono dello Shofar. Il volto di Jacov è scolpito sul trono Divino secondo il Midrash. Jacov è la capacità di risollevarsi dopo la crisi, the Tekia that comes after teru . It is perhaps for this reason that when the Torah tells us about the process of teshuva the memory of Jacov above that of other fathers and will remember my covenant with Jacov.
our mystics have long studied this plan, and I like to remember that the relationship between the notes of the Shofar and the patriarchs also appears in the text of kavvanot, intentions, used in the Community Rome, with which the toke (who plays the shofar) prepare before playing.
The path that we face these days discusses this pattern. The whole man is created in the course of his life but has moments of crisis in which the transgression is only the tip of the iceberg. The internal split that each of us is this teru. Well you should know that as this is preceded by Tekia, is also followed by Tekia. The teru Rosh Hashanah is the tool that we have to return to the smooth, perfect. Rosh Hashanah concerns the possibility that each of us has to change. To redeem himself and at the same time to return to their roots.
Rav Mordechai Elon shlita, ricorda spesso che shever in ebraico significa tanto frazione quanto frumento. La crisi è il momento in cui le opportunità escono fuori. E' il momento per migliorarci. Rav Kuk zz'l scrive in Orot che quando c'è la guerra nel mondo, si sveglia la forza del Mashiach.
Sempre lo Sfat Emet propone un altra interessante riflessione. Secondo i nostri Maestri a Rosh Hashanà è di fatto cessata la schiavitù in Egitto. Ossia anche se siamo usciti fisicamente a Pesach è dal Rosh Hashanà precedente che abbiamo smesso di lavorare. In questo senso spiega il Rebbe di Gur si deve remember says what Radak for which the direction of the sound of the shofar is to proclaim freedom, as well as for the jubilee.
In this wonderful overlap between the two times of the year, Nissan and Tishri, the or shofar is to proclaim the redemption of national but also personal freedom.
A Rosh Hashanah Josef was released from prison. On Rosh Hashanah our mothers have ceased to be sterile. Rosh Hashanah is the time when everything can change.
According to tradition one of the reasons why the shofar is to confuse the Satan, the accuser. Hearing the Shofar they feared the redemption that came with the great Shofar will be announced. The Shofar souvenirs then to Satan, but that piece of instinct of evil that is in us, that this is possible. The great shofar will come, there will be change.
is up to us to do our great Shofar Shofar and establish Alach According to Rabbi Eliezer for which 'A Nissan have been redeemed, will be redeemed in Tishri.'.
Shabbat Shalom and Shana Tova
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