Parashat Chaj 5771 will
" And it was the years of life will : one hundred years, twenty years and seven years, the years of life will be. " (Genesis XXIII, 1)
" the years of life will be: all the same in good " (Rashi on the spot)
Our Torah portion tells the events of the age of Abraham and Sarah. In fact, opens with Sarah's death and his burial. On closer inspection, is the first time that the Torah deals with old age. Indeed, the Midrash says that Abraham asked D. of age. Until then Retirement, in the biological sense of the word did not exist. He lived his life and at some point you died. Without aging. But the old who asks Avraham is not only a biological age. The term zaken old is for our Masters Z stands for and she K to N to Chochmà. aquisito One who has wisdom. Throughout the Torah the word zaken indicates the first test.
will try to better understand what he asks (and gets Avraham), and why our Torah insists so strongly on the years of Sarah and Abraham, through the commentary of Dispel Emet. On this premise, however, we have some concepts that the Rabbi of Gur takes for granted, but we are not so simple.
Among the many difficulties we have to try, as far as humanly possible, to understand the Divine, it occupies a prominent place them the difficulty of understanding the divine transcendence over the world as we know it, in its size. God, blessed be He, is out of time and out of space. It is beyond the dimensions that reflect our existence. Our mystics have described the creation as a "contraction" of D. which "in the world."
This "place", which is our universe, in our tradition is divided into three dimensions: olam (space), Hashanah (time), nefesh (soul / person). The Lord said as beyond this size is out of space, beyond time and has no body or bodily appearance. Also alludes to this expression of the triple Kadosh, Kadosh, Kadosh, Santo, Santo, Santo della Kedushà, nel senso di ‘distinto’ da queste tre dimensioni. Queste dimensioni, nei loro particolari, sono in effetti tutti gli elementi dell’opera della creazione. Esse vengono poeticamente chiamate levushim, abiti. Nella poesia del Qalir che nel rito italiano viene letta la mattina di Rosh Hashnà, il Signore è descritto come il Re dai dieci abiti. Ognuna delle dieci espressioni con le quali il Signore crea il mondo è un abito di cui Iddio si ammanta. Ad esempio ‘ Iddio stende la luce as a dress'.
Thus, the Rambam explains how there is no paradox between the absolute knowledge of the Lord (also of our future actions) and free will. God is outside time, before and after there before him, and everything is ' biskirà hachat - in a single glance ' . Maybe so we can better understand the 'uniqueness of D., as my teacher Rav Chajm Della Rocca shlita translates' Echad of the Shema. Everything for us is manifold, the first - later, here - there, before him it is all one.
Perhaps this means that the tests give us an important rule of hermeneutics for which 'no c' is a before and after the Torah '. For as we have seen in recent weeks, God and the Torah are one.
But the fact that the Lord does not mean that transcends the world is left to itself. Instead he is cloaked with creation. The man's job is precisely to unite these dimensions to their sacred root. In each of these dimensions then there are the different degrees of sacredness. In the sacred space of Erez Israel, and the Sanctuary of Jerushalaim in the day on Shabbat and holidays and people are Coanim and the Righteous.
That says Dispel Emet, our masters have taught that the wise man is distinguished by three qualities: ' knows his place', ' sees the consequences' and ' learns from every person ' . Spazio, tempo, persona.
L’ebreo è per questo legato a tempo e spazio in maniera particolare. Insegna il Talmud (Makot 23b) che le seicentotredici mizvot della Torà si dividono in trecentosessantacinque divieti - come il numero dei giorni dell’anno solare - e duecentoquarantotto precetti positivi - come le membra del corpo umano. Le mizvot ci legano al tempo ed allo spazio.
Lo Sfat Emet, nel commentare la nostra Parashà, riflette moltissimo proprio sul concetto del tikun hazman. Letteralmente aggiustare il tempo. Il criterio è che anytime there is a 'special lighting ' . The yardstick of our low spiritual level is the fact that we are accustomed to thinking of time as something that runs totally independent from our work. In fact, the correct approach should start by understanding that every moment I have the opportunity to sanctify time use it properly. The way in which the Lord has organized the time, night and day, for the Dispel Emet functional for this purpose. God who 'rolled the light because of darkness and the darkness for the light' as we say in prayer Arvit, gave us the night to separate the days and teach that as well as the creation is renewed every day, so for us there is something new to learn every day. Every day I can serve the Lord in a way that was not possible or conceivable, nor yesterday nor tomorrow. Every day has its roots sacred. The real challenge is not to lose these moments. As the Sages teach that what is irreparable by definition is the one who did not say the Shema in the evening or morning. What Shema lost, there will be no more. But there is an even higher level. Often, even when we have the strength and capabilities to properly sanctify a moment, we are not able to preserve it. How many times have moments of great elevazione spirituale - una festa particolarmente sentita, una preghiera detta con particolare concentrazione, una mizvà fatta con tutta l’intenzione possibile, ma poi passata una giornata ce ne dimentichiamo. Ebbene dice il Rabbi di Gur, il modello dei patriarchi e delle matriarche è quello di non dimenticare nulla. Di procedere sì nella scalata dei momenti di giorno in giorno, ma senza mai perdere di vista quello che si è imparato ieri ed anzi usarlo come leva per servire il Signore. Questo approccio “cumulativo” è la chiave per capire il livello di Avraham e Sarà. ‘ VeAvraham Zaken, ’ Ed Avraham era vecchio, ‘ ba bajamim ’ - we translate advanced in the days - literally ' is days' or ' with days ' . To Dispel the Emet Avraham comes in with the old days, which brought along all those sparks gathered every day of his life.
Avraham is indeed capable of accumulating everything he has learned, every moment holy, without losing anything. This is also the meaning of the first verse of the Torah portion that praises the years of Sarah. It will also have been able to grow cumulatively. Su Rashi says that this verse of the year will have all the same to good. Dispel the Emet states that does not mean that everything was rosy. This equality of the days should be well read in the Rabbi of Gur in the light of the concept of hishstavvut - match the Chovat HaLevavot.
Avraham and Sarah had a very troubled life. Experienced hunger, exile, the rift in the house, with young misunderstandings, misunderstandings between spouses until the ultimate test of the binding of Isaac, which according to the Midrash is the cause of death will be the same. In short, it is not everything was just a walk. Explain Chovat HaLevavot that man is called to act equally regardless of external conditions. There is evidence both in poverty and in wealth, but we would expect positive behavior beyond the current conditions. This is the meaning of what he says in the Mishnah Avot, which Avraham (and will be with him) is still standing in each test (amad bekulam). He was himself in every situation.
We understand then that old age is quite another thing than the physical deterioration of the body. It is rather a higher level of play the spiritual journey that each of us must make. It is true, is also the time closest to the completion of the life of this world, but because of this brings us closer to the Divine. Zaken is for Dispel Emet zain piece in the letter that has seven numerical value, as the days of creation and the word ken, nest.
Zaken, the old man is he who does the weather, the seven days, the nest, the place of interiority. In this regard, noted the Rabbi of Gur, which we must stand up so much for the hoary che per il vecchio. Il canuto è colui che è biologicamente anziano. Il vecchio, lo si è detto è il Saggio. Tanto all’anziano che al Saggio si deve rispetto. All’anziano indipendentemente dalla saggezza, giacché il solo percorso ha già un valore intrinseco. Il Saggio a maggior ragione è colui che ha saputo santificare il percorso ad un punto tale da essere degno di rispetto a prescindere dall’età.
Mi sembra che dovremmo cercare di fare nostre queste riflessioni dello Sfat Emet, sopratutto in un epoca come le nostra, nella quale il rapporto con il tempo è così complesso. Siamo una generazione nella which is easy to be slaves of a frenzy that leaves us time. But we're also the generation in which more than others some people are gripped by boredom and depression. The message of the Rabbi of Gur is that no matter what happens around us we must find ways to live fully Jewish and our moments.
The Treaty of Makoto ends with an extraordinary debate between Rabbi Akiva and the other tests before
the collapse of the destruction of the Temple. Rabbi Akiva demonstrates the veracity of the prophecy of Zechariah che dice ‘ Siederanno ancora vecchi e vecchie per le strade di Gerusalemme ed un uomo col bastone in mano per i molti giorni, e le strade della Città si riempiranno di bambini e bambine che giocano nelle sue strade ’ (VIII,4). E consola gli altri Maestri.
I vecchi e le vecchie, come i patriarchi e le matriarche diventano la chiave per comprendere la redenzione personale e nazionale. Giacché la gehulà passa per il bastone di un anziano, per il gioco di un bambino, nella Terra d’Israele.
Those of us who, for reasons that only the Master of the known world, had the merit of being able to see the words of Zecharia down the house every morning in Jerusalem, should have a thought for this giant Israel has sapute see that in the debris of the sanctuary, which will soon be rebuilt. While older will continue to sit with his stick and teach Torah to the children playing, as it is today in the gardens of Jerushalaim.
Why does not stop the study of children even for the construction of the Bet Hamikdash.
Shabbat Shalom
0 comments:
Post a Comment