With the festival of Shemini Azzeret will complete to D. willing this Shabbat the cycle of feasts of the month of Tishri, which we started fifty-two days prima con Rosh Chodesh Elul. Abbiamo più volte ricordato come la caratteristica di questa giornata sia proprio l'assenza di ogni cenno storico o mizvà particolare. Al culmine del processo spirituale che abbiamo fatto in queste settimane giungiamo ad un livello nel quale non c'è bisogno di nessun motivo per cercare la gioia della vicinanza al Signore. Abbiamo anche più volte ricordato che è proprio questo momento di apparente "vuoto" che Israel decide di riempire festeggiando il completamento del ciclo annuale dello studio della Torà.
C'è però un altro aspetto che caratterizza la liturgia di questa giornata: hagheshem the Tikun. From Musaf of Shemini Azzeret fact begin to remember the prayers that the Lord sends rain. So we go in winter. The rain is essential for the life of the plant world and is essential for the development of agriculture. The rain then becomes the symbol of sustenance: in Hebrew the root gheshem also forms the word gashminut, materiality. The rain is the basis of materiality.
Indeed, this is also the time when torniamo alla materialità. Dopo quasi due mesi di percorso stiamo per tornare al quotidiano con i suoi problemi e le sue necessità. La festa di Sheminì Azzeret e la corrispettiva gioia della Torà, la Simchat Torà, sono allora il trampolino per affrontare in maniera corretta il periodo invernale. Il primo punto è chiaro: la pioggia, la materialità, viene anch'essa dal Signore. L'ebraismo rifugge la dicotomia tra materia e spirito: il compito di Israele è proprio quello di mettere assieme materia e spirito al servizio del Signore.
Sebbene tutta la festa di Succot sia centrata the concept of water - enough to think that during Succoth was offered to propitiate the rain water on the altar - it is only the end of Succoth we begin to remember the rain prayers. Succoth of the rain would prevent us from fulfilling the mizvà of juice. But even after Succoth we limit ourselves for the moment to remember the rain, not to ask. In fact, we will wait another fortnight to make sure that the last of the Pilgrims to Jerushalaim is back at home in Babylon, then to avoid the rains complicate the path of pilgrims. The rain in fact, although beneficial, is a big problem for those who come out of the house, on the road. The Talmud in Bava Mezià Treaty (101b) points that in winter is extremely difficult to find a house to rent. Everyone wants to shelter and care about time. For this reason we can not evict a tenant from Sukkot to Passover. Why not find another house to rent. The winter period then becomes a sort of protected area. It's raining outside, there must be a guard. In this view, after exploring the concept of the precariousness of Succoth in which it has to filter water if it rains, we now need to worry about staying dry. We are called to create for ourselves the tevot Noach, of spirtual Arche Noah in which to defend ourselves in the winter months.
This relationship between the rain and the house is also the key to the short prayer recited in the High Priest in the Holy day of Yom Kippur. There are different traditions based on the Bavli, the Jerushalmi and other sources (and thus also different representations in the different rites in their Seder AVOD) but either way the most important time of year, the most important place on earth, the most important person of 'Israel would ask
· that if the year is warm, rainy weather is also .
· that does not diverge from the power House of Mardi
· that everyone has food in abbondanza
· che non venga accolta la preghiera dei viandanti che chiedono che non piova .
Poi faceva anche una preghiera specifica per gli abitanti della pianura dello Sharon: che le loro case non diventino le loro tombe.
The Rambam in his commentary on the Mishnah says that the Coen Hagadol made before the general requirements: a mild climate that is conducive to all and good government and then passed to the needs of the individual, sustenance and rain. Because the house prosper, we need the rain. Those who are away from home, praying that there is no rain and should not be heard. While others must refrain from asking the rain as long as they do not come home.
But perhaps the most curious and fascinating prayer is that the inhabitants of Sharon. The plain of Sharon was frequently subject to flooding and mud houses often turned into death traps. Before the recent natural disasters around the world and also in Italy we can perhaps better appreciate the prayer of the High Priest. But there are also deeper readings. The rain is essential, the material is crucial but can be dangerous. In some cases makes it difficult to Pilgrim's turning the streets into quagmires, but in extreme cases leads disaster and destruction. At the time of the Second Temple there was also a key demographic differences between areas of Erez Israel. The area was populated by around Jerushalaim Chaverim, by observant people who were attentive to the rules of purity. Modiin addition, it was assumed that people were Amme Haaretz ignorant. The Sharon, in this view, it would be symbolic for those less attentive to mizvot. The risk is that the material to which it is linked more to become a boomerang and that their houses become spiritually graves.
Matter mizvà tool that can easily become a stumbling block in the path or even crashing around me. It is up to us to make the road a path of Torah in which to proceed in the proper pitch, the right Halacha. It's up to us to make our houses of shelter full of Torah and good works impervious to anything negative is out.
I would then try to venture an allegorical interpretation of our Mishnah.
The same Mishna Bava Mezià teaches us that there are cycles that go beyond the seasons: the shops are in fact rented for twelve months. The reason is according to Rashi on the spot that the dealer has a lap of the outputs that will fall with time. In Hebrew hachenvanì mekif hakafot. The seller makes hakafot . You need to respect the economic cycle of the seller that he has twelve months. Otherwise could not accomplish its cycle.
In these days of hakafot where we take the first laps around the Tevà with the lulav and then with the Torah Simcha Torah itself is curious to find this same period . Well, the hakafà is thus also a cycle, a process and not just a ride around a physical object. And then if the business cycle is twelve months, although the cycle of the profession par excellence of the people of Israel, the study of Torah, is twelve months. In the prayer that is recited for the study of Talmudic debate is a treaty that the Torah is our profession . This is not about to discard the real work: the more times we have strongly rejected the idea that today there are some shield of the Torah not to work! Rather, the paper intends that the study should be addressed with the same seriousness with which they face their own business: a profession.
On the other hand you should know that the study is a process. As for the economy of an asset There are different seasons: time to invest and periods of collection and so on. There are times to get stronger in quantity and time to focus on quality.
Our Mishnah concludes oddly with the view of Rabban Shimon ben Gamliel, according to which the bread ovens and dry cleaners are exceptions and are entitled to three years' notice before the eviction. The second reason is that the Gemara hekefan merubè. They have a great ride. Rashi explains that these activities have a longer cycle of money. The Meiri spiega invece che sono queste delle attività difficilmente trasportabili perché
È curioso che anche per la Torà esiste un ciclo di tre anni. Il ciclo di dodici mesi che noi utilizziamo era originariamente usato dalle Comunità babilonesi. In Erez Israel (e secondo alcuni così si faceva in epoca antichissima anche a Roma) si completava il ciclo della lettura della Torà in tre anni. Anche se quest'uso è ormai scomparso, l'idea è che anche se noi siamo generalmente portati to think that everything will go from year to year, in reality there are also longer cycles. Hekefan merubè. There are paths in the study of Torah longer "our" annual cycle. Think of the Daf Yomi , cycle with which we study the entire Talmud in seven years. Think of what the Masters say that there are things which we understand the deep meaning only after forty years of study. This should lead us to understand the importance of our actions and our study. What we will plant this winter, will have repercussions not only in the coming seasons and even this year alone. The echo is a mizvà infinito.
Nel preparaci alle hakafot pensiamo allora che ci sono delle hakafot ben più lunghi delle nostre e che se noi facciamo un piccolo percorso nei nostri Batè Keneset è perchè c'è un percorso più lungo che lega tutta la storia d'Israele, tutta l'esperienza ebraica, fino a quando presto e ai nostri giorni torneremo a fare la più grande delle hakafot attorno a tutti i nuovi quartieri di Jerushalaim per Santificare tutta la Città attorno al Santuario ricostruito.
Shabbat Shalom and Moadim leSimchà.
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