I pozzi e la Torà
Parashat Toledot 5771
" And all the servants had dug wells of his father in the days of Abraham his father, the Philistines blocks them and filled them with dust " (Gen. xxvi, 15)
Our Torah, in his shocking news, revolves around the figure of Izchak. A patriarch of which perhaps speaks little, but whose work is essential for the formation of the people of Israel. Izchak is both the man's fear of D. and the businessman par excellence. He holds the sum of the awe that is due to the Lord, making this the key attribute of his cult. But at the same time a man is very firm in his work material. Wells, plantations and home. Business that are particularly well despite the difficulties linked to time and space, as Rashi says: The year was difficult and the land was difficult. Nevertheless Izchak prosperous.
If there's one thing we must understand is that Izchak not Avraham. This generational turnover is understandable in the light of the relationship with others. The Philistines. Our source-to describe the manner in which the Philistines, blocking the wells of Abraham after the latter's death.
must fully understand this attitude . Water is the most important resource in the Middle East. What sense is private? The Chizkuni says that the Philistines with what they wanted to cut the chazakà - the taking possession of the Earth by Izchak. This completes the speech, Radak, at the cost of paying a price themselves. They could not keep the wells after driving Izchak? They could, but feared that Izchak a day if they would be resumed. ' He, too, we too, do not we ' Radak says.
the Philistines, as the Philistines of every generation, have no pride, no particular aspirations. They want to prevent chazakà of Erez Israel on Israel because they understand that this is part of the Divine plan. They fought Israel to fight the root that is sacred in the work of Israel. Rashi, on the basis of TB Pesachim 42 degrees, remember that the term estimates, obstruction, indicates primarily the obstruction of the heart. The Philistines physical blocking the wells in order to continue to clog your heart.
On this scaffold our Sages have added much deeper readings of the verses. The well is the symbol par excellence of the Torah. The Torah, which is compared to water, gushing like a spring when the work of man removes any obstruction. In this context, every generation has its own wells, each generation has its own way to approach the Torah and the Divine service. Dispel the Emet says explicitly that ' why they obstructed because Izchak could open its opening is . That the Philistines are against their instrument of God's plan for Izchak were encouraged to find their own path, to dig their way to la Torà, legata a quella di Avraham ma indipendente. Ed Izchak lo fa, ed anche bene. Scava i propri pozzi e li chiama con i nomi con i quali li aveva chiamati Avraham. È un operazione straordinaria che dovremmo sempre avere in mente quando ci relazioniamo alle generazioni che ci hanno preceduti. Cambiano gli strumenti, cambiano i modi ed ognuno ha i suoi. Il nome resta lo stesso. Lo scopo, l’intenzione è sempre e solo quella di servire il Santo Benedetto Egli Sia.
Il racconto della lite con i pastori di Grar diviene allora uno scenario spirituale ben diverso. “ As [Text] binds all [the fights] to the shepherds of Grar , these arguments are obviously in the heart of every jew, whose service is misguided when it is not properly preserved and drag (ni Grar ) below to his work a mixture negative. And this is what is called ' shepherds Grar ' what you drag (ni Grar ) in the heart of 'pride man el ' arrogant to say ' l ' water is ours' . " (Dispel Emet 5645)
Dispel The Emet analyzes the relationship between Avraham and Izchak in the light of our verse. Avraham, it is known, is characterized by love of the Lord, the measure of goodness, chesed. But chesed, tending to spread the love is disruptive and sooner or later engulf his meets the materiality and falsity that is in it ( alma deshikra) . You can get the love of materiality. And the dust it generates clogs the wells. Not so is the fear of D. which is the result of deep introspection, then centripetal tension. Izchak, removing the dust with a composure that has clogged the love of Abraham discovers fear. From here Dispel Emet says that true love creates fear. Each of us got closer to the Lord with love and enthusiasm. This attitude, as positive and necessary, sooner or later it cools. So much love is so great that it's hard not encounter the dust. And sooner or later the dust clogs. To remove dust takes a different tool, the fear of D. This is why the verse says ' Avraham begat Izchak ' because Izchak is the result of the love of Abraham and the fear of Izchak is the positive evolution of the love of Abraham.
I think this is an important lesson for us all. There are stages in the life of each of us, but also our community. There are moments of great excitement and moments of introspection. One must be able to tie things, putting the same name to our wells.
The Rabbi of Gur, on behalf of his grandfather, the Chidushè Harim compares the three wells to the days of Izchak week. Eseka Sitno and correspond to the days of the week, Rechovot, the Shabbat. Eseka Sitno and lead the fight in their root, the hatred. During the week in which we are confronted with the materiality, our Lord's service must be linked to the deep hatred of evil instincts. We must, in matter itself, separate good from evil. Shabbat, however, we can enter into a completely different world, where everything is spirituality. The sacred Shabbat root widens Rechovot, from the roots to expand, enlarge. Shabbat spirit spreads through abstention from melachot, the 39 prohibited activities. For this reason there is no dispute over the third well.
The Sabbath is one legacy of the people of Israel. The nations of the world there fight in the materiality of the week, but on the Sabbath 'ein nochrì sorceress - c not' alien contact is '. Shabbat in Israel is a dimension of reach. There is nothing to argue before the clarity of Israel through sanctification of the Sabbath. Perhaps that is why the Sages are been so hard to the point of saying ' that a gentile who observes the Sabbath is guilty of death ' .
Zohar asserts that what the wells are present in our lives through mizvot of Zizzit and Tefillin. These are among the most physically bind us daily precepts of the Jew to the source of life. Dispel the Emet, commenting on the Zohar, suggests an interesting link between each of the Patriarchs, one of the wells, and a mizvà.
" the root of the well is the Torah, but there are many avenues through which to find the Torah and the Torah is called: Torat Chesed, and Torat Emet Esh Dat ..."
· is evidently the Torat Chesed Avraham. The Chesed as it expands and that sooner or later comes into conflict with the exterior. It's well Eseka. the conflict, 'the ' water nostra ’ dicono i Filistei. Il Chesed di Avraham è paragonato alla mizvà dello Zizzit. Perché esso avvolge tutto come il Tallit. Ed infatti quando mettiamo il Tallit dicamo un verso nel quale la protezione Divina è chiamata ‘ Yakar Chasadechà ’.
· Izchak è il timore di quella Torà che è un fuoco - Esh Dat. È un timore introspettivo, non c’è Contact stranger. So there is only hatred of others ' Sitno ' - but it does not say anything that might claim. In this case just want to prevent you from being fearing. Izchak Tefillà is compared to the arm. This is located on the left arm that is symbolically linked to the measure of fear.
· Jacov, whose measure is the truth as it is written ' grant Jacov truth' is the key the Torat Emet. The Torah of truth. It's well Rechovot on which there is no conflict. The extension is in the word Rechovot ( rahav = off) goes well with another verse in which it is said that the offspring will inherit a Jacov 'legacy without limits'. Tefillà is the head of which is said (and in the Italian ritual that is said to own when you put it) ' and see all the nations of the world that the name of the Lord is upon you and Ext fear' .
In this beautiful symbolism every morning we retrace the path of the Fathers first putting the tallit, then Tefillà arm, and then that of the head. There is no right or wrong in the path of each of the patriarchs, but rather an evolution that we are called upon to perform. In particular, stresses the Dispel Emet, please note that Abraham and his offspring have Izchak not fully Jewish. Ishmael and Esau. This is motivated by the fact that ' c' c is love ' is love, and so per il timore ’ . Amore e timore, sono due misure umane che possono essere indebitamente attribuite. Ed anche per dei giganti come Avraham ed Izchak possono mischiarsi amori o timori ‘pesulot’ - squalificati.
Non così è la verità di Jacov. La verità è immutabile. La discendenza di Jacov è interamente kasher. Il motivo è che amore e timore sono misure umane, e che quindi possono fallire. La verità, la radice profonda della Torà, è invece il sigillo Divino, immutabile e perfetto. In questo senso si arriva in cima alla scalata delle proprie capacità umane quando si capisce che tutto viene dal Signore, anche le nostre capacità: solo lì c’è la verità di Jacov.
Come in ogni cosa dell’ebraismo però, il percorso è importante tanto quanto il risultato. Avraham ed Izchak sono indispensabili per arrivare a Jacov così come non si può arrivare allo splendore della verità ‘Tiferet-Emet’ di Jacov senza passare per il chesed di Avraham ed il pachad Izchak.
The principle, says the Dispel Emet is comparable to the Talmudic concept for which those who make a gift does it willingly 'with a good eye'. For those who give this a well, will also give the access road. So even to get to the shaft Jacov, we need the road and Avraham Izchak. So how to get to the Shabbat we bisgono the week, which prepares us for the Shabbat Kabalat. This is why it is so important to add from the profane to the sacred, anticipating the entrance of Shabbat.
As I once wrote my teacher, Rabbi Reuven Roberto Della Rocca shlita, the task of our generation, perhaps more than any other, is to riscavare wells that the Philistines in every generation have blocked. I believe that the path that traces the Dispel Emet can be particularly useful in this regard.
The Philistines do not want water, they want to fight. More want to keep us busy in the fight to keep us take care of the Torah. Thus the Sages say that Goliath was there from morning to evening so that they could say the Shema in the evening and morning. Now if there is by arguing, we are also very good at this. If there is no controversy as to end what he said this and the Philistine, okay, there are certainly times when should be done. But if we do our Judaism is a perennial argument about this or that well and we remain to Eseka Sitno.
The real strength of Israel is able to wriggle and arrive at Rechovot. Getting to Shabbat, get to the Torah. If the task of our generation is to recover the Torah burned in the crematoria of Auschwitz, there we certainly playing into the hands of the Philistines that it takes prisoners of memory.
The memory, the real one, is quite another thing, when you get there ourselves, when we deals with the Torah, when we realize that only if we play in the field of Rechovot, in which there is no possible access to foreign hands, in the end made in streamlining the way, for it is hard.
Perhaps the time has come to put out a little 'television Judaism of Holocaust and open a few books of the Torah, the Torah of Truth Jacov.
of that truth which, however, affects only us.
Shabbat Shalom
