Parashat Mikez - Shabbat Chanukà 5771
" And Joseph said unto Pharaoh: ' The Dream of Pharaoh is one. What does God has told to Pharaoh ' " (Gen. XLI, 25)
The extraordinary story of the passing of Joseph from the prison at the top of the government has as its core the interpretation of Pharaoh's dream. Our sages, the events of dall'improbabilità curious, wondering how it is possible that the most powerful rulers of the time he needed a slave prison to interpret a dream.
In fact, the court of the Pharaoh had a huge amount of magicians, sorcerers, priests, ministers and various consultants. No re came to interpret the dream in a manner satisfactory to the Pharaoh. leFarò. Secondo il Midrash la corte propone moltissime interpretazioni ma il Faraone le respinge. Sempre il Midrash, ripreso da quasi tutti i Rishonim, individua la chiave del successo interpretativo di Josef nel sistema utilizzato. Tutti gli altri provarono ad interpretare i due sogni come eventi separati; solo Josef capisce che i due sogni sono in realtà un sogno solo. Il Faraone stesso aveva in qualche modo percepito questa unicità ma non era riuscito a spiegarla. Infatti dice sempre bachalomì, nel mio sogno e mai nei miei sogni.
L’Egitto non riesce a capire il concetto dell’ uno . In the Egyptian polytheistic system ' a does not exist. The root of unity there. It's all multiple.
Dispel The Emet compares this inability to understand the uniqueness, with a well-known Midrash which we dealt in the past for which the Pharaoh while knowing the seventy languages \u200b\u200bof the world can not to learn from Josef Hebrew. Hebrew is the root of all languages. It is the root of the sacred verbal skills. The rest are translations of Hebrew language, which is the language through which God created the world. This level uniqueness is hidden from Pharaoh.
The Rabbi of Gur uses the Pharaoh's dream to explain a basic concept of Jewish philosophy: deChad raza, the secret of ' One.
The fat years and lean ones, as well as the ears and years of plenty and famine, are the "good" and "evil."
When Pharaoh tells his dream to Josef he adds a very interesting detail that does not appear in the story "objective" of the Torah at the beginning of the Torah. When the fat cows are devoured by those lean, lean is the appearance of thin, veiled Noda bau ki el kirbenna, no one realizes that came in, says Pharaoh. Dispel Emet for this is the key.
What our eyes is a bad thing has its place in the world in which good and evil are mixed. The mistake we make is to consider the ' evil ' somehow separate. In reality, everything comes from the Lord and everything is one. The point to understand is that just the 'evil' does not have its own consistency. The darkness has not mammashut, consistency, is rather the absence of light. Most is the occlusion of the light that always exists in reality. We understand then that what we see as' negative ', which in the vocabulary of the mystics is called Achra Sitra, the ' other hand, is actually a shadow of what is good.
Years of famine have meaning in the divine plan. Are no less part of the Lord's plan than in years of plenty. Certainly they are less friendly to us, but that does not make them any less 'good'. All is well before the Lord. This is the deep sense of what is said by the Sages in the Mishnah, " And all that has created the Holy One Blessed be He in his world, did not create anything but in his honor .... "
This is also what the Sages mean when dicono che quantunque in questo mondo c i sia una benedizione per gli eventi positivi (hatov vehametiv) ed una per le disgrazie (dajan emet) in futuro diremo sempre hatov vehametiv.
Questo il Faraone non lo capisce. Lo sente ma non lo capisce. Per il Faraone una vacca magra è una vacca magra. Tu la puoi relazionare quanto vuoi al disegno Divino ed alle vacche grasse e spiegare quanto vuoi come le cose siano legate: per lui resta una vacca magra. Serve Josef per spiegare alla Corte d’Egitto il concetto dell’Uno.
Everything comes from the Lord and everything is the work of the Lord.
The Divine light, the light of creation, the light of Torah is external to this world. Pre-exists the world. It is beyond time and space. Even now. When the light penetrates into our finite world is confronted with the materiality that often obstructs the light of Torah. In fact there is a verse that says " Hinn hachoshech jechasè eretz " , darkness covers the land. Darkness exists only in this world and this world is attached to the light and overshadowing. In reality But each and every dark occlusion are illusions. They are the result of our inability to use the material to serve the Lord. We are the ones we create when we do not know the darkness in the light attack.
Ki Ner Mizvà Vetor Or. mizvà The text is comparable to a light while the Torah is the light itself. For this reason you can turn off the light of a mizvà transgressed, but you can not turn off the light itself. The Torah. At the same time you can light the dark making it disappear just through mizvot according to the principle that " a little light dispels much darkness " .
The mizvot are then the way to 'pull ' (limshoch) the Divine light in this world, erasing the dark.
For the Midrash the darkness mentioned in the Torah in the first day of creation is the symbol of the kingdom of Greece. Choshech ze Javan. When We come to celebrate the defeat of the model Greece, we do illuminate the darkness. The spectacular nature of the mizvà Chanukà is precisely to match the spirit and the principle that the matter mizvà is a light, through which we can understand that the Torah is light, a light that can not be obscured.
To Dispel the Emet this speech is also valid at the individual level. We each have its dark. Just as each of us has moments of lean and fat cows moments. The dark imagination of individual teachers is called ' well ' . The prison Josef is a well. The water of the Torah, however, can fill the well making out.
Understand that good instinct and instinct of evil, good years and bad years, are contained in the concept of One is not easy. It serves to remind us that the Torah just all comes from the Lord. In this context, a key element in the thinking of Dispel Emet is the role of the tzaddik.
In the darkest moment of Famine ' Vajftach Josef ' . Josef to first. The Right has the ability to open a path inward. It is clear that each of us is called to his personal process of opening inward. Often this happens just when you are in the difficult moments. At such times we can become zaddikim.
Well where Josef is locked open when they suddenly need to explain the concept of one. Thus, we must understand that our lean years are useful to our ability to explain and explain to the world the concept of one. If we are not yet out of the well water does not mean that the Torah has not yet raised to the right point.
But we must remember, always in every moment, and as Sforni said to Joseph, the salvation of the Lord is in the blink of an eye. At any time we can move from darkness to light. And as for the inner journey can be long, revelation and the passage Staff well-to-light takes place in an instant.
From this we can better appreciate the ancient use of the Community di Roma nella quale si accende la Chanukà usando quanto resta del lume alla cui luce si è letta Echà a Tishà BeAv.
È un modo per ricordarci che il passaggio dalla distruzione al Santuario ricorstruito è in un batter d’occhio. E così come in una stanza buia una piccola fiammella scaccia via immediatamente il buio così una sola piccola mizvà farà pendere dalla parte del merito la bilancia d’Israele, e giungerà il Redentore a Sion, presto ed ai nostri giorni!
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