Parashat Lech Lech à 5771
on track Derashe I spoke on the occasion of the birth of Asher Angelo Di Castro, wishing to grow in Torah and Mizvot and that the sources of his Torah can bursts out.
mizvà This week we meet the first given to Abraham as a jew, the thousand.
The Midrash relates that when King David was soaking in the mikveh, when, having realized to be completely naked, mizvot was seized by terror. He calmed down only when he thought about whether to have the thousand. What the Midrash is telling us?
First we must remember that the jew is, or should essere sempre circondato dalle mizvot. Lo zizzit del tallith e dell’arbà kanfot, i tefillin, la mezuzzà alla porta e così via. Un ebreo ha anche il precetto di scriversi un Sefer Torà. Il re d’Israele deve eseguire questo precetto due volte ed una copia delle due copie deve essere perennemente con il re. Si dice che David ne avesse una micrografata legata al braccio. In questa prospettiva si riesce a capire il vuoto che ci può essere nel momento in cui, seppur per poco tempo, tutto ciò viene a mancare. Il mikve è infatti luogo nel quali ci si deve spogliare di ogni cosa e di ogni interposizione per immergersi e purificarsi. Non si può portare un Sefer o dei Tefillin nel mikve e David si sente nudo non solo fisicamente ma anche within.
The Midrash we are here remembering how the outward signs, the mizvot in their physicality, have an impact on the spirit. In the words of Sefer HaChinuch: 'I hearts go out to the following actions '. Even for a zadik as David. At the same time, in a fascinating manner, invites us to consider that there is a mizvà from which you can not undress. The thousand. Mila as a sign in the flesh is the most interior exists in physicality. It is the door between the flesh and spirit. It is also the key to understanding the role of Israel.
Lo Sfat Emet ricorda che Avraham ha delle difficoltà a capire come possa divenire ‘ integro ’ attraverso un’apparente menomazione. È questo il grande esercizio di comprensione che si deve fare con la milà. Com’è possibile che l’uomo possa perfezionare l’opera Divina?
Per spiegare ciò il Rabbì di Gur sottolinea che la fase principale della milà non è il taglio dell’ orlà, il prepuzio, quanto piuttosto, la perià. L’operazione cioè, con la quale il moel pulling down the skin covering the glans. The proper implementation of Peria is absolutely necessary for the Milà is valid: already said our Sages 'badly veiled paratroopers, the evil kehilu ' . ' If you did not make the cut but Peria, it is as if he had not cut ' . The attention that the Halacha to reserve Peria is in fact the real criteria that c 'is one of the precept of Mila and circumcisions in use among many peoples.
Dispel The Emet sees this as the deep sense of mizvà. The discovery. God created the world so that what is sacred is always covered and occluded by klippe. from the skins. In every thing there is a sacred root. The task of the Jew is to bring out to light the sacred, by removing the peel. This is indeed the task of man in the world. Revealing the sacred in creation that God has hidden. Starting your man himself.
This physical process exists in many precepts the Torah. But there is also an internal process that follows the same procedure. The soul, the most inner being, is covered by the body. The root of the sacred, the soul that is a piece of the Divine Throne, and it binds us forever and is embedded in the materiality. Well we must be able to bring out this sacredness. To break the bonds of matter and bring out to light the sacred. Paradoxically, this can only happen in the material itself. Only by using the material for the sacred, the sacred can exit.
In a continuous superposition of matter and spirit, this is also what happens in pregnancy and childbirth. 'Zur En KeEloenu', 'There is no fortress outside of our D', is made by the Sages like, 'En Zaiar KeEloenu ' , there is no artist like our D. because the Lord 'tsar Zura Zura betoch ' ' Draw a shape within another shape ' . Dispel The Emet says that this does not only refer to the miracle of procreation in its physicality, but also to the fact that the Lord alone is larger than draw blood within of the body. In the lexicon of the Masters the fetus is a prisoner in the womb, but also the soul is imprisoned in body. And in this game of Chinese boxes are discovering the woman who gives birth to the baby from a first peel and father, and eight days later to continue the work with the Brit Mila.
The path of Teshuvah, return to the perennial D. and to ourselves, passes to the exit. Josef gets out of jail the day of Rosh Hashanah on this day we ask, ' vetozì Laor mishpatenu ', let out the light our opinion. The Rabbi of Gur says it che i tredici attributi di misericordia che accompagnano le nostre preghiere sono paralleli ai tredici patti stipulati con la milà. Ci sono dei momenti in cui è necessario uscire e far uscire. Un Avraham perplesso, viene fatto uscire dal Signore per contare le stelle. Questa uscita fisica è nell’ottica dei nostri Saggi una richiesta di uscire da una mentalità ristretta. Di uscire dalla cultura imperante. Di uscire dal mondo come lo conosciamo per aprirci alla volontà di D.. Quando nella Mishnà e nel Talmud veniamo invitati a capire a fondo una cosa, l’espressione è ‘ Tzè Ulmad ’ , ‘ Esci e studia ’ .
If there is a fundamental moment in the history of Israel out of Egypt. That Mizraim which means hardship. We are the people that defines itself by its ability to come out. Our sages tell us that you do not go to Egypt because every sacred spark was already gathered there. That is, the output was so radical that there is nothing more to bring out in Egypt. Hence it is clear that the jew is never found by chance in a place or a situation. At any moment he may discover that the sacred is in every thing, luogo o situazione. E soprattutto in ogni altra persona.
Molto spesso, pensando alla milà, si pensa ad una cosa completamente maschile. È vero: la mizvà è del padre e il soggetto è il figlio maschio. Eppure questo è solo un lato della medaglia. L’aspetto fondamentale della milà è infatti la sacralizzazione della vita sessuale dell’ebreo. In un epoca dove tutto è consumo ed il mondo vive in quest’ottica ogni aspetto della vita ed in particolare la sfera sessuale, la Torà ci invita ad essere Santi proprio nella più materiale of human drives. Of course it is easier to feel the awe of D. Talledo and if you wear Tefillin and holding a Sefer Torah. How much attention, because fear of the Sacred, we have for the nost mizvà objects. Now Mila is the subject of as much as mizvà, but perhaps much more than Sifre Torah or Tefillin. It is with the same respect for the sacred that we should look to the sexual act. This is exactly the path of David in the midrash. Only at the end realizes that her Milà is no less than the Tefillin that has just been removed.
David is soaking in the mikveh. That mikveh that very symbol of the purification process of Jewish woman. The other side of the sacred nature of the relationship.
To Dispel the Emet Mila is also a key to the Torah itself. The Tosafists, and then returns also our Sfer HaTadir (Rabbi Moshe Bar Yekutiel MeAdumim from Rome) to see the 'M ì I aalè L anu A Shamaim ' Who will go for us in heaven [ to take the Torah ] , Milà the initials of the word. For the tests to means that even if the Torah was in heaven we take andarcela. Dispel the Emet adds that right through the Milà we manage to get into heaven, matter and spirit reunite. By Mila earth we can truly unite the Torah to the Torah of heaven. But Mila is the key to the Torah also because once the baby is born, we must remember that the task of the Jew in the world is to deal with the Torah. Everything else is incidental. How wonderful that the hope that it does about the ability of the study of Torah a person is a verse from Proverbs (V, 16) that says ' Yafuzu Maaianotecha Chuzo ' ‘ Le tue sorgenti diromperanno fuori di te ’ . La Torà paragonata ad una sorgente deve essere insegnata. La mizvà dello studio della Torà, lo abbiamo detto più volte, è quella di insegnare.
L’augurio che si fa per la Torà di una persona è che possa uscire fuori. Quant’è affascinante che gli ebrei di Roma cantino, nel momento in cui tutta la Torà viene estratta dall’Aron a Simchà Torà, ‘ Yafuzu Oievecha ’, Si disperderanno i tuoi nemici. Perché se noi sapremo far sgorgare sources of the Torah they will wipe out any enemy that tries, as the Philistines before him, to cover up the source of life.
And so the redemption will be accompanied by the flowing water of the Torah from the Place of the sanctuary, and early today.
Shabbat Shalom
0 comments:
Post a Comment