Benedetti coloro che siedono e coloro che stanno in piedi Parashat Vajerà 5771
" And the Lord appeared to him in the oak of Mamre , [while] He sits at the door of the tent , in the heat of the day ". (Genesis XVIII, 1)
" sits: it is written [in bad form that can be read] sat. [And from what we understand , as Midrash Bereshit Rabbah said in XLVIII, 7 , ] who tried to get up. He said the Holy One, blessed be He: ' Sit and I'll stand. And this is for you a sign for your children , because in future I will be this [standing] in the assembly of the judges and they sit , as is said ' God is present [in feet] in the forum of opinion ' (Psalm LXXXII , 1) (Rashi on the spot)
Revelation Divine to Abraham our father with which he opens our Torah portion is closely linked to Mila Avraham has just done. Rashi, quoting the Midrash, remember that it was the third day after Mila, the most painful, and the Lord came to fulfill the commandment of visiting the sick, according to the principle that many times we have been concerned for which the Lord notes the entire Torah.
Other commentators insist on the logical relationship that exists between Mila and revelation. This is a pivotal moment in Jewish history. Avraham, getting the first precept that the discrimination by Noahides becomes jew. From root ever, by ' else. becomes another thing. From here, this revelation is particularly important because it is from this moment that Abraham comes off Halah and permanently from the rest of the world. The verse actually highlights this treading on ELAV , him, and not to others, and noting also the place: the oak of Mamre. The only among the friends of Avraham to have accepted the idea of \u200b\u200bspiritual separation of Abraham through the thousand. The object of revelation is threefold as three are the angels: the healing of Avraham, the announcement of the birth of the announcement of the destruction of Yitshaak Sdom.
Dispel The Emet explains, in the wake of many rishonim , that it is only after Avraham thousand who can see. Mila opens a new world for Avraham. The process of revelation of the sacred through Peria and removing any 'skin', as we saw last week, puts Abraham in a new condition. is now able to receive a revelation of superior quality. But what attracts the attention of the Rabbi of Gur is rather the attitude of Abraham and in particular to sit at the door of the tent.
The door, a symbol of communication between different places, here is the point of connection between elionim and tachtonim. Between the divine and the human world. God wants the work of men. He rests on the spiritual world of the men who mizvot open the door to Divine immanence in the world. The greatness of Avraham is in understanding that despite all this he remains on the door of the Sacred. At the height of ascent of the Sacred, when running the first mizvà as jew and opens the door to a new relationship between D. man, Abraham knows that only one man at the door of the Sacred. This incredible modesty is found in the work of Avraham that instead of basking in the precept just turned looking travelers, certainly polite, to attend. Avraham, says Rashi, was on the door to finding guests. Dispel the Emet sees in this the fact that Abraham, when it becomes jew, does not waive his universal role but rather wants to open the door of Divine revelation to the world. Dispel Emet The stresses here that the spiritual force of Avraham was not dampened. It is not a waiver of its apathy. The heat of the day describes the Rabbi of Gur, the warmth of the spiritual excitement of Avraham. The heat of the day is the fever of Avraham sick yes, but of a particular disease. Cholat Haave is the love-sick in a paraphrase of the Song of Songs. Avraham does not stop because of the heat, despite the heat stops. He is able to harness the spiritual enthusiasm in a more correct attitude. Avraham, the door to stem the heat of the day.
But Abraham is not only at the door, he sits at the door.
The fact that Abraham sits curious about our Masters. The Midrash we saw in the commentary of Rashi, see this as a message for future generations. In an absolute sense is not correct that the majesty and the student sit to stand. God, for the love of Israel is prepared to reverse this relationship. He is standing, sitting Avraham. The example that brings the Midrash is linked to the sphere of legal proceedings. The judges sit. Sit means reflect. Weighted mean. Sit in the imagination is synonymous with the study of Jewish Torah. The Yeshiva , the place of study, is the place where yoshvim , sits there. The static nature of the seder is implies the seriousness of the process.
Dispel The Emet says' sits at the door of the tent is a term stay, and is a term this '. Or you learn two things from the verse. Avraham that you hold, that does not go away, do not move on. And Abraham sits at present. The Rabbi of Gur summons to that effect one way of Proverbs (VIII, 34), which describes Israel as a stand early in the morning by presenting the 'My Door', the doors of Synagogues and Bate Midrash ( lishkod to daltotai) , day after day (yom yom) without ever move they , ( lishmor mezuzot petachai ), come una mezuzà che non si stacca dallo stipite.
Il sedersi di Avraham diviene allora il prototipo dell’atteggiamento che si deve avere nello studio della Torà. La Torà la si studia seduti. Ben vengano le pillole di Torà che nel nostro mondo frenetico ognuno di noi cerca di ingoiare tra una cosa e l’altra, ma la Torà ha bisogno dei suoi momenti. Di approfondire. Di trattenersi. Di riflettere. Allo stesso tempo la Torà ha bisgono di assiduità. Il rapporto con D. e con il Sacro lo si costruisce yom yom. Ogni giorno. Avraham è colui che dopo aver toccato il Cielo, dopo aver aperto la porta del Cielo, sa tornare per terra e ricominciare ogni giorno da capo, dal lavare la polvere dai piedi di un viandante.
Questo sedere non è un inno alla staticità. È paradossalmente il presupposto perché Iddio possa stare in piedi. La dinamicità del Sacro è legata ad un certo grado di staticità dell’uomo. Perché la Torà scritta, Divina ed immutabile, possa marciare, l’uomo deve sedersi e fermarsi per occuparsi della Torà Orale, la Torà dinamica.
In this sense Dispel Emet means what has been said by the Sages: if he opens for D. a door as big as the crack of a needle, God will open a door as big as the door of ' Ulam the Sanctuary. The work of man, no matter how small , triggers divine help. Man strives and makes a small mizvà more, and receives help from Heaven is a spiritual blessing of all proportion : ' actually the important thing is the ' help of heaven, but in any case it depends also from ' work of ' man '.
The Sages did not speak to the case of ' gate of the shrine ' . The Sanctuary is at the same time, the sum of human endeavor in its materiality and the door of communication between D. man. At a time when the sanctuary is ready Moses blesses the people with the words:
" said to them: ' the will residing in the Divine Presence ' work of your hands, " Both the grace of the Lord our God upon us .. . " (Psalm VII , 17) " and this is one of the eleven Psalms composed by Moses. "(Rashi on the spot quote Bemidbar Rabbah 2.9)
The verse in full says' Both the grace of our Lord D. about us , el ' work of our hands strengthens the on us , el ' work of our hands rinsaldala '.
Dispel The Emet breaks into three parts. Both the grace of our Lord D. about us is the divine mystery that is beyond all human understanding. L ' work of our hands strengthens the on us is the door that tachtonim , men hatch on their own. L ' rinsaldala work of our hands are the Torah and Mizvot. Quesi three levels find their own balance in the Torah and Mizvot which is the meeting point between the work and the work of the Lord unfathomable men. This is according to the Rabbi of Gur sense of what the Zohar says: that the Holy One, blessed be He , the Torah and Israel are one .
The verse in which Moses describes the completion of the sanctuary therefore defines the relationship between D. man around the Torah. The Sanctuary is indeed structured around the ark. The epicenter of the Sanctuary is the place where God created the matter, the foundation stone, upon which lay the Ark with the Torah. Petach HaHoel , the door of the tent of our verse is a term that returns many times in the Torah. It generally refers to the tent of meeting, the Sanctuary. Petach Hoel Moed ritual is a reminder that states certain operations of the priestly cult that must necessarily be carried out in the courtyard, the azar, which is located just beyond the door, the dell'Ulam the door. This courtyard is in fact human space, closer to the 'space' of the Divine. The center of the altar is azar, built in the place from which God made the earth to form the first man, Adam. In Kodesh, through the door, space is prohibited Divine man if not for the performance of priestly functions ' and every man there will ' read in the Torah portion of Achara Mot.
Here it is a curious thing. God, who is always' up ',' sit ' of the Cherubim' Arca. The Sanctuary is the place (makom) in which he is the Place the world (Makom) sits. He stays with us. He resides in our midst. If it means standing around, it means that unlike the Sanctuary is the place of ' azzeret of himself. Meeting. Parties, Moadim are the key moments of the Shrine just like Moed, appointment in the sense of time and place to meet as taught by Rabbi Mordechai Elon shlita. On the contrary in azar, in which only Jews can enter, sit is prohibited. So is the pro sit the framework that the Sanhedrin, the Court and the symbol par excellence of the study of Torah e della Torà orale tutta, nel quale come visto si deve sedere per forza, è costruito sul limite della azarà: mezzo dentro e mezzo fuori in modo che sia sì nella azarà ma si estenda fuori , in modo che i giudici possano sedere oltre il limite della azarà stessa.
Questa regola ha un eccezione notevole. Il re. Il re d’Israele, solo se di stirpe Davidica, ha il diritto di sedere nel cortile interno. David che come abbiamo visto la scorsa settimana rappresenta la comprensione profonda del concetto della milà è re d’Israele in quanto funzionale al reign of D. in the world. Only a king of the House of David can sit in the place where D. same sitting. All this is deeply inherent in the concept of justice and its administration. Justice demands the seat. Even the Divine. Rosh Hashanah in the imagination of God Yoshev to Kise Mishpat / Din and then to Yoshev Kise Rachamim. Before sits on the throne of justice, then gets up to the sound of the Shofar and sits on one of mercy. Even the king's throne and political power must report the administration of justice, but this is only possible with the House of David. For all other kings, including those kings who maniera più o meno legittima hanno regnato su Israel senza essere di stirpe Davidica , valgono due regole: non hanno diritto di sedere nella azarà ed inoltre per loro vale la regola che ‘ il re non giudica e non lo si giudica ’ .
Solo David e la sua discendenza siedono e possono giudicare, persino nel cortile interno. Il regno Divino è veramente stabile - Iddio siede - solo se David siede sul trono d’Israele nel cortile interno del Tempio.
Il Talmud also says that the doors remained locked when Solomon's Temple wanted to introduce the Ark with the Torah. To no avail all the verses sung by Solomon, until Solomon does not ask ' remember the goodness of Your servant David ' . Only then were opened. In a curious way the Talmud states that David's opponents who accused him of inappropriate sexual conduct by an episode of Bat Sheva remained silent. The opening of the doors of the sanctuary are the confirmation of the integrity of thousand of David.
Rabbi Ovadia Sforni emphasizes that God is revealed ' standing ' in place of thousand of Avraham because he is a brit , a deal. And when you do a deal you're standing, as seen by the Italian master numerous verses of the Torah. He concludes beyond belief, ' maybe that's why we use when preparing a chair and the Milà in its place ' .
Apparently it makes no sense what he says Sforni. Only after all what we said we understand. The chair of Elijah the prophet who announces the coming of the Son of David, is present at every Brit Mila just remember the inseparable bond that exists between Mila and David, between sitting in front of the Lord who is in feet and the administration of justice and the study of Torah is taken while seated.
Maybe then we can better appreciate the hope that you just moments before the moel pronounce the blessing and do the thousand. " Beruchim HaYoshevim veAomedim " . Blessed are those who sit and those who are standing. Rabbi Menachem Immanuel Artom report it to the public standing and the Sandak , the buy , who is seated. But in addition to pshat , the immediate sense, the whole Mila, from Avraham on, revolves around the stand or sit in pedi. And I realize now that in fact the ritual of the Roman community, in which the two sandakim standing, the one who sits is just the child. Perhaps an omen that the child can be circumcised man who rebuilt the sanctuary, sit on the throne of Israel.
Shabbat Shalom
