" And he learned s ò him Jeduà ... " (Gen. XLIV, 18)
The Torah portion of our week marks the consolidation of the fracture between Joseph and his brothers. His moment of greatest tension is certainly in the first verses in which Jeudi emerge again, and finally as the leader of the brothers and launches into a harangue after which Josef can no longer restrain himself and reveals himself to his brothers.
What's wrong with this special pleading? Our instructors reflect much on the word 'go j gash ' , with which the Torah portion opens and from which it takes its name. We could translate it and learned how s ò or and approached or even and appropinquò . The term refers to just such an approach toward a physical object or a person of great importance as an attitude of preparedness.
sages have tried to give several explanations the structure and tone of speech Jeudi, explanations that are often completely at odds. Maybe because the speech itself is not exactly linear. Rashi argues that such Jeudi ' spoke harshly ' . Rabbenu Bechajè of contrast, in his introduction to the Torah, insists on its 'soft ' 's speech Jeudi.
is actually a speech in which he mixed anger, reverence towards a powerful person, despair, confidence and much more. This mix of expressions that certainly is a reflection of the mix of feelings, perhaps even contradictory, in that he felt Jeudi critical moment, is resolute in some way, so much so that Josef collapses.
Dispel The Emet notes that in reality there is nothing new in the speech of Mardi. Rather, he summarizes the events, and maybe he repeats them back to life. Just repeat this but there is the key to understanding the role of Mardi. The name contains the root of Mardi leodot, which means thank but also and above all accept. On behalf of his grandfather, the Chidushè Harim, the Rabbi of Gur reminds us how we are called Jeudim, Jews, precisely because our characteristic is to thank God for everything, big or small. But also for our acceptance of the principle that everything comes from the Lord. Jeudi then it is not only the name of the person but also the attitude. Jeudi accepts.
The spiritual path is through speech Jeudi Josef is then for the Dispel Emet an introspective path. Jeudi summarizes the events for rationalization. To accept and " accept the will of the Lord Blessed be with joy " . is why the approach " ELAV " to him, our to go beyond the immediate sense of the text, or to indicate Josef. But it can also be read to him, in the sense of himself, or to him, par excellence, the Holy One, blessed be He. In this Vajgash, is enclosed the voltage that is both Jeudi to Josef, to itself and ultimately to the Lord. Jeudi down deep. To make peace with Josef, he must first make peace with himself, and in some way with the Lord.
Josef is instead the symbolism of Dispel Emet the same depth. The root of the sacred hidden eye out. is the sacred hidden depths to be found. Josef is the ' interiority. is why when Jeudi, digging into himself, and going over the events and annulment before the Lord comes to that level of inner life, not the size of Josef can no longer hide, and Josef is revealed by bursts interiority.
It is interesting that the technique used by Jeudà per scendere in profondità è apparentemente piuttosto poco accattivante. La ripetizione. In realtà Jeudà è il precursore del metodo attraverso il quale si studia la Torà: la Mishnà. La radice della parola Mishnà, insegnamento, incorpora il concetto di shanà ( shin, nun, hei ) il ripetere. Lo studio della Torà è Mishnà in quanto si ripete. Per capire la Torà, bisogna studiarla, e ripeterla e tornarvi sopra senza fine. La radice shin, nun, hei , che significa anche anno e riassume il concetto di tempo nella sua ciclicità , lega the concept of the study time. The study has its moments, but the moments take vitality through the study. Most of that study and were at one time.
In one of the stunts that only Israel can produce, in this cyclicality is the seemingly static Shinui, change. Almost only returning on the same step, only thinking endlessly on the same concepts can produce something new. Jeudi is therefore the one that introduces the system of the Mishnah and in fact compared to the oral law, where Josef is instead a symbol of the written law. Josef and Mardi are two different but complementary ways to serve the Lord and to experience their relationship with the Sacred. Through the Mishnah, repetition, Jeudi plays Josef, the written Torah, itself, and ultimately as humanly possible and to understand better the work of God.
There is then no surprise that the vanguard role assigned to that Jacov Jeudi in preparing the descent of the House of Israel in Egypt, was perceived by the Midrash as the request to prepare a Bet Talmud , u na House Studio, in Egypt. Even before the beginning of exile, not to say even before the Torah is given on Sinai, the system ' Bet Midrash ' with its dialectic and especially with his patient cycles are an integral part of the Jewish people.
Dispel The Emet notes that the characteristic of Mardi and the oral law in advertising. In revelation. Where the character of Josef and the written law is in secret. If Jeudi down into Egypt with the intention of opening a school revealed, Josef falls in Egypt alone and in secret, and especially in Jewish identity a secret for obvious reasons can not be publicized much, despite the sincere efforts of Josef. Two souls are revealed and secrets of the Torah.
But the Rabbi of Gur does not omit to mention the fact that all these discourses and the complexity of rupture and reconciliation between brothers Josef and Mardi hovers in a not very veiled the trauma of the sale. Jeudi not the nomination in his speech, but Josef is not only remembered, but rather uses it to define itself. The revelation of Joseph occurs in two phases:
" And he said to his brothers, Josef: ' I am Joseph, my father is still alive? ' " (Gen. XLV, 3) Josef
is defined by its name and nothing else and asks the father. The brothers can not even respond to shock. Then an amazing thing happens. Josef is to use the term lagheshet and asked the brothers who made that extra effort Jeudi before them. Vajg à sh u . It came. It is at this point that Josef is defined differently:
" He said: ' I am Joseph your brother, whom I have sold in Egypt. And now there sad and do not mind your eyes sold me here, because as sustenance God has sent me before you ... , and now you have sent me here, but God , which has placed me as a father to Pharaoh, and as a gentleman throughout his home as a housekeeper at the whole land of ' Egypt. " (ibid., 4-9).
Josef is defined as such. Josef Josef remained. The interior does not change. They are brothers who can not understand and should make an effort. The past efforts to understand and rationalize their actions, and especially the sale. 'I am Joseph, and the results of your marketing'. But that sale is indeed your work with related responsibilities, but at the same time the Lord's plan. From here we see that is really all for the good. The result is always good. The evil is inherent in our actions. Once done teshuva and remedied our responsibilities as we can see the result of our wrong actions is good. With a different location, difficult, painful, but still the best. Because everything that God does is good.
Dispel The Emet Emet compares the grammatical construction of that I have sold, with that of the first tables which you broke. The term asher, that is read in that case by the Midrash as' Yesha Kochacà ' ' Bravo! ’ . Si riferisce al fatto che Iddio ha apprezzato la rottura delle Tavole. Lo Sfat Emet vuole dire che così come l’apparente sacrilegio della rottura delle Tavole è un fatto positivo, così Josef consola i fratelli dicendo loro che la sua vendita ha avuto un risultato straordinario.
Cercando di approfondire questo paragone apparentemente azzardato del Rabbi di Gur, potremmo dire che la rottura delle Tavole sintetizza l’inadeguatezza d’Israele, la necessità di una migliore preparazione e lastrica la via della Torà , della Teshuvà e delle Seconde Tavole. Allo stesso modo Josef spiega the brethren that in spite of themselves created the conditions for a Teshuvà and an extremely positive. They were an instrument of Divine Will. Be careful, this does not change one iota of their responsibilities, but once done teshuva, and they have done teshuva, there is nothing to complain about.
Josef teaches them that the inner not be affected, the divine plan is perfect. human action is to be fallacious. But the error can be remedied.
The reason why noi non capiamo gli eventi è che proviamo a leggere le nostre vite ed il mondo che ci circonda in maniera lineare, secondo un prima ed un dopo. I Saggi ci hanno insegnato che “ non c ’ è un prima ed un dopo nella Torà ” . Ciò significa che non sempre i versi della Torà seguono perfettamente l’ordine cronologico, ma ha anche delle ripercussioni più profonde.
Chiunque abbia mai aperto una pagina di Talmud si rende presto conto che non ha senso dire che un trattato viene prim a dell’altro. E questo perché already in discussions of the first Treaty of Berachot are called into question the principles and topics to be discussed until much later. The Masters of the Mishna and the Talmud always speak as if in a unique phenomenon in which , while jumping from one point to another with policy, you can never say what comes first. By studying the Treaty on the Sabbath seems to should have already studied the the Treaty of Eruvin, but when you study Eruvin you think you would have first know what the Sabbath. But , also the whole of that Treaty, argomenti che verranno discussi più avanti vengono usati per definire questioni che poi avranno ripercussioni sui quegli stessi argomenti in un loop infinito. Proprio la ciclicità dello studio provoca il fatto che non c’è un prima ed un dopo ma è tutto al presente. Le scorse settimane abbiamo visto come il concetto di tempo sia estraneo alla Divinità. Ebbene la Torà , che come spiega lo Zohar è un tutt’uno con D. Benedetto Sia, è anche fuori dal tempo.
Ed è proprio quest’idea dell’unità, dell’unicità del Signore che deve generare lo stimolo per l’unità brothers. The different ideas and different ways to serve the Lord must find their unity. This is only possible when, and the apparent dose of mutual respect necessary, we understand that the only one who can have a real overview is Lord. Our portion of the overall vision exists only because we nullify ourselves before the Lord and accept his domination of the history and impact of our actions. Actions that we took in the complete free will but this does not escape the knowledge and control of the Lord.
In an era that favors continuous innovation we need to rediscover the fascination of repetition. Of studying continuously and cyclically returning , repeating endlessly because as they say the Sages' not like those who have studied its portion to one hundred times that ' has studied one hundred and once ' .
is the repetition that comes the chidush, the ' innovation. And the more we will be able to repeat and re-examine, the more so our internal spring may gush out.
