Parashat Noach 5771
" And the Lord said to Noah, Come thou and all thy house into the ark ... " ( Genesis VII, 1)
We have previously occupied the role of the Hebrew language. The Hebrew is a language such as other. The Lashon HaKodesh, the language of the Holy is the language with which the Lord created the world . What distinguishes man from animals is the soul living as a spirit that makes Onkelos speaking, the verbal skills then. Well, the Hebrew it is the deep root of the verb, is the interface between man and the sacred. Nothing is left to chance in the language of the Holy, every word, every letter, each letter of each graphic has a role in the continuing work of creation. Giving to the Hebrew Adam, God has given a share of Creation. And Adam d à names to the elements of creation.
The events are a key to reading Hebrew to better understand our Torah portion.
the end of this, with the story of the Tower of Bavel, a corrupt humanity now, lose the right use of the Sacred Language. Loses the ability to interface with what is sacred in the world.
Hebrew, and what it represents, becomes an absolute heritage of the people 's Israel.
must understand that this speech is not a nice philosophical idea, but has an impact on creation and on the same Halacha. In the Talmud, in the Treaty of Makoto (3b) discusses the liquid falling in certain amounts in disrupt the a mikveh. What is the difference between water drawn colored (which makes pasul the mikveh) and water that has drawn mixed with wine and it is equally colorful (who does not make it pasul)? Rava has no hesitation, the very fact that something called "colored water" other "wine stretched" makes a mikveh affects the other is not. Words matter, define the words.
The Chidushè Harim on behalf of their masters, (as reported in Dispel Emet, Noach) reflects on the meaning of the key object of our Torah portion: the ark. The Teva. Tevà Hebrew first word.
" Teva are the words of Noah ... ( tevot) and letters of Torah, so that each person can bring himself into every word of the Torah and Tefillà and through this to save themselves from any obstruction "
tell Noach to enter the Teva, God is telling him to enter the word.'s Ark as a place of salvation becomes the symbol of the word as a place (sic) in which escape the worst of the diluted to the occlusion (ester), the distance from the Lord. To enter in the words of the Torah and Tefillà, according to Dispel Emet, bisgona zero. You should see the word as the mother's womb which the fetus is a part.
But there is a deeper level. The items are composed of letters. The letters have a greater sacredness, which is above human understanding. They have a sense they become words we can understand. Enter the word, the word for the Dispel Emet, enter the intimacy of words, in his letters. Precisely because it is incomprehensible to themselves, they put the letters in front of the Divine is in the verb. The Alef-Bet indicates the creation stessa ( Bereshit barà Elochim et... In principio creò Iddio ET – Alef-Taf , in italiano si direbbe A-Z – la prima creazione è quella dell’Alfabeto).
Le lettere sono dunque i matto n i della creazione che vengono creati per primi e poi compost i in parole, quando la creazione passa da potenza ad atto. Per ricordarci quanto le lettere, al loro livello più elementare , siano importanti, i Saggi ci dicono che chi pronuncia ogni giorno le lodi del Salmo CXLV che è in ordine alfabetico (Theillà LeDavid – Ashrè Yoshevè Betecha) tre volte, gli è assicurata la Vita del Mondo Futuro. (TB Berachot 4b)
Le altre lingue sono secondo i Maestri, una traduzione dell’ebraico. Nella visione del Rabbi di Gur, ognuna è un estensione dell’ebraico che è ‘ la radice di tutte le lingue’. Questa vision of Judaism as a synthesizer of all verbal ability and focus of each language helps us understand another aspect of what happens in the Torah portion of Noach.
The generation of the Tower seeks unity. Do not want to disperse. But above all, wants to 'make a name '. Shem. What the Sages understood as idolatry. The word can become an object of idolatry. The verbal ability itself can serve the exact opposite of God's vision when instead of being an instrument to approach the creator is used to 'chase people ' ill with their beautiful words and speeches effect. Nimrod is just that. Nimrod is the word, your ability to speak well, the tool to subdue others and push it to evil. Shem is a ' upgrade ' of the word. But the word from passggio name is a sacred passage. Excellence is the name for the unpronounceable name of D. The name of men and things is their deepest soul, their role in creation. Paradoxically, even the words della Torà possono diventare oggetto di idolatria, ed in passato abbiamo visto come il Meshech Chochmà così intenda la rottura delle Tavole.
Nel momento in cui Iddio toglie agli uomini la capacità di parlare l’ebraico sta togliendo loro anche l’unità. La achdut , quell’unità che non è l’effimera unità stereotipata che essi cercavano, e cercano ancora, ( achidut) quanto quella comunione di intenti sacri che rende secondo lo Zohar, Israele e la Torà un tutt’uno con il Santo Benedetto He is. (Communion is a Hebrew word that has nothing to do with its meaning from other cultures. I heard my teacher Rav Reuven Roberto Della Rocca shlita, which translates Lechem hapanim, as the bread of community, but not be afraid to use our terminology, just because others subsequently made it misuse).
In our tradition, in fact, the number of letters of the Torah is to six hundred thousand souls of the people of Israel. So every jew is in fact a letter of the Torah, we write continually with our behavior. The physical proximity is not an evil in itself. is bad if it becomes a surrogate for the lack of spiritual unity. And so, says the Dispel Emet, paradoxically, even though we were divided and scattered among the nations, and we must find our own unity in attacking the letters of the Torah, entering in the letters themselves. Only in this world ' deserve the reconstruction of the City by the dispersion of the diaspora of the Holy '. Why the same diaspora as physical and political oxymoron unit is functional to trace the path of teshuva " The repair must be that we can improve and find the root unit from the state of dispersion as well as one who does teshuva, return back and reconciles his own expulsion.
According to Dispel so Emet as the root of this drive is the beginning of Creation, so it is the beginning of each year, when the Creator, blessed be, renewed life. The Iamim Noraim, and then finally, Sukkot and Shemini Atseret are just a path that must lead us all'achdut. This is because the exercise we do in these days is to take upon ourselves the domain of the Lord and His Kingdom. It is no coincidence then that our tests have indicated the importance of the verb in these days.
are the days when our prayers filled with poems that are ' miissod Chachamim uNvonim ', based on Sages and Scholars. It' s also the time when the most important is the verbal skills of shaliach zibbur, quell'officinte who is sent to the public. It is in these days that the public also prays for ' the mouths of those sent to your people the house of Israel ... to teach them what to say, make them aware of what they say ... do not stumble with their language and not err in their terms'. And notwithstanding the importance of verbal skills this objective can never be separated from that sentimental. ' the Merciful desidera i cuori’, insegnano i Saggi. Ed infatti è sempre negli Iamim Noraim che nelle straordinarie parole dell’ Ochila LaEl, ricordiamo il legame che c’è tra ciò che è nel cuore dell’uomo e la capacità verbale. Quest’ultima è un dono Divino e solo grazie all’aiuto del Signore possiamo trasformare i sentimenti in parole.
Questa capacità è secondo lo Sfat Emet parallela all’ordine Divino rivolto Noach to leave the ark. So , according to the scheme that has accompanied us , to get out the word. In the Psalms it is said (142) ' You made my soul out of prison and give thanks to Thy Name'. ( This Psalm was chosen by the Israeli Rabbinate to pray for the release of Gilad Shalit (four years kidnapped, imprisoned terrorists in Gaza who deny the most basic human right, including correspondence with the family or a Red Cross visit )
'... because the body and finish of the interior and occludes the light of the soul, but there are times when you open the doors to heaven and then down even open the hearts of the people in charge of the service Creator of ... '
After immersed in the word you must know how to even out the word. Leave the word means to find the words to praise the Lord. To attach the Lord. This is especially possible at certain times. Shabbat, the festivals, but also in Capimese.
Put aside for a moment that the Sabbath is in the Sphere of the Lord and is totally independent from our actions, the Emet Dispel Festivities and reflecting on on Rosh Chodesh.
'... would be appropriate for all capimese were holidays, because the three parties are on the three and twelve capimese fathers are on the twelve tribes. But [our] sin has prevented (Tur, Orach Chajm, Rosh Chodesh). And the question is that at parties there are major ports. And in Capimese of small ports. And if the souls were healthy holy enlightenment from these ports ....'
Today we are not even worthy of the doors of the parties, we have not seen the Sanctuary. But in the future, says the Rabbi of Gur, Capomese also return to its original status of a holiday. This reflection leads him to explain the role of the Hallel Capomese. There is no precept in Capimesi Hallel, is a use of the Jewish people as reflected in the Gemara. But this use because it has a prophetic meaning ' if they are not prophets, are sons of the prophets' . We say because we know that the Hallel on Rosh Chodesh the doors open and although we are not able to appreciate the Roash Chodesh today, one day will be. We say the Hallel of rejoicing in what the future will be Capomese.
The physical construction of the Tower as a research unit becomes a symbol of man's failure in the use of language as, Pirk paraphrasing the Avot, it was not a rally ' Leshem Shamaim' with higher ends. The exact opposite is time for the construction Dispel Emet the Bet Hamikdash. "... We a building down through the souls of the children of Israel because in each of them is a letter or a point ... and this is 'Leshem Shamaim' position on this rally that his name Benedict ... "
Dispel The Emet notes that the Sages have interpreted the verse in which Jeoshua Calev and say 'climb going up', referring to our ability to take possession of Erez Israel as' ... even if we say let the stairs and go up to heaven, we will succeed .. ' can almost hear i costruttori della Torre. Quasi. Ma non è così. Il distinguo tra il ‘in nome del Cielo’ o, mai sia, non a nome del cielo, fa tutta la differenza.
Si può costruire una scala che congiunge Cielo e Terrra solo se si accetta che essa sia per glorificare il Nome del Signore e non il nome degli uomini. Solo se si capisce che il fine è un mondo migliore e non gli interessi contingenti di questo o quel Nimrod.
is a fascinating reflection on the eve of Shabbat Noach who is also one of capomese MarCheshvan. Mar, bitter because no parties, at least until we are able to do a Capomese 'Reghel biFne Azmò', a festival in its own right.
Shabbat Shalom and Chodesh Tov.
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