Parashat Shemot 5771
"And these are the names of figli di Israele che arrivano in Egitto con Jacov, ognuno venne con la sua casa .” (Esodo I,1)
Il libro di Shemot che iniziamo a D. piacendo questa settimana, si apre con un’apparente ripetizione: l’elenco dei nomi dei figli di Jacov, le tribù d’Israele quindi, che scesero in Egitto. Il fatto che questi nomi non s ia no un dettaglio lo capiamo, banalmente, dal fatto che la Parashà e tutto il libro dell’esodo prendono appunto il nome... dai nomi. Shemot .
Nevertheless, the question is relevant: why the Torah, otherwise so thrifty in the use of words , choose to repeat the names of the children of Israel? This is also the first question that arises Rashi on the book of Shemot.
Rashi's answer, which he takes from the midrash, is far from simple: "... to make known their choice, which were compared to the stars that are made to enter and leave according to their number and according to their names as it is said (Isaiah XL, 26) ' What brings out the ranks according to their number, calling each by name ' " .
names are repeated to give their own liking. But what does it mean? Because they are sympathetic to the Lord? Why the stars?
Dispel The Emet offers a series of arguments over the comment of Rashi.
Our instructors have taught the angels, messengers of the Lord, take their name from their mission. The name describes its mission: it is given along with it, and with it ends. Also created and stars in particular are called 'hosts of heaven' and together with the angels are the spiritual world. The Midrash then we are saying that the same applies, with some distinction, for the children of Israel.
" And who is made known their liking? Certainly the children of ' Israel themselves. Know that everyone who is part of the Host Divine. And like the stars light up the night so were sent to the children of ' Israel to Egypt to find enlightenment there too " (Dispel Emet 5632)
What does it say the Midrash is that although we tend to see the Egyptian bondage as a totally negative event, we must remember that we entered with our names. That that this was and is our role. Illuminate the darkness. Lighting that Mizraim, which is the symbol of all tzar, each narrow. Today. For this reason the term is the present, arriving , because the names come at any time with us at every turn of history. For this, says the Rabbi of Gur, Rashi wishes to stress that it was a demonstration of appreciation. Of chibbà. is not a punishment. is paradoxically the demonstration of divine love which calls us to a task that can also be difficult or unpleasant but it is that for which we were created . Illuminate the darkness. Revealing the domain D. .
Dispel The Emet says that indeed the term Galut, exile, has the same root ghilui, revelation. The purpose of exile is revealed to the world that Israel Shem Kevod Malko, the Name of His Glorious Kingdom. Redemption is in fact the first revelation of the name of D. . This is done by understanding that everything is the will of the Lord, even exile. Exile, the moment when we might be led to believe by abandoning D., achieves its purpose when we know how to explain to the world that this is the will of D. . Our explanation of exile is the explanation of our name, our role, but also the explanation, as far as possible the name of D. .
" P hy the name and memory el ' allusion to the body of the man who is called. And so his name Benedict is what is perceived in this world through his miracles and through the children of ' Israel that His Name, make it unique [in that] make perceptible the glory of His Kingdom in this world and this is the size of your name Benedict. Because all of these stunts as the 'exit from ' Egypt and the like, are far and from [the ' be descriptive of] His Essence Benedetta, and this is called by the term ' Shem ' the name. "
That is, the name of D., we do not even utter such is its sacredness , is only proved the supreme and humanly perceptible description in terms of His Glory. In truth the Lord is not even describable by its name. Nevertheless, we have groped to explain creation, revealing that everything is an expression of His Name.
The verse in Isaiah that mentions Rashi emphasizes the ability to name and Divine a number to the stars. Dispel the Emet says that this capacity is the prerogative of making the Divine infinity in finite. The stars are in fact , for what concerns man , without number. Avraham is challenged to count the stars, 'if you will be able to count ' . Yet the Lord who created them from nothing, they have number and name. what is not perceptible to the ' man, but the Dispel Emet insists that if the stars have ended up in this world (and we can not even count them) they are spiritually and this is the infinite greatness of the Lord ' create c' is out of nowhere and makes numbers that has no number '.
There is a verse of Profeti che dice ‘ perché io Sono il Signore e non sono cambiato ’ . Questo intende, spiega lo Sfat Emet, che non solo il Signore è immutabile, ma anche il senso profondo della Sua rivelazione, il Suo Nome, non cambia. Per quanto a volte noi usiamo kinuiim , appellativi , diversi per la Divinità a seconda della nostra percezione dei diversi attributi Divini, in realtà anche il Nome è immutabile. Il Suo Nome è unico sia quando viene rivelata la Torà sul Sinai che nel momento in cui l’aguzzino egiziano di turno getta i bambini nel Nilo. Allo Similarly are immutable names of Israel in contrast to those of the angels.
The merit of Israel is not to change the names in Egypt. To understand that our mission of revelation of the Kingdom of God is immutable so in exile in redemption. Those were our first names and those are after. We remain of us, with our names and our role, regardless of external conditions. For this , explains the Rabbi of Gur , the Torah is telling us that the names dropped in Egypt. The root of revelation and redemption prior to the same second exile the principle by which God prepares the medicine before the illness.
Yet the name is not given statically. It is rather the model to which we refer. The verse from Ecclesiastes' is the best name, rather than 'good oil ' that we use in the funeral liturgy is read by the Midrash as to say better Channan, Mishael Azaria and that they came from the furnace and Nadav AVIU who have been burned. The oil is the oil of Priestly del'unzione Nadav and AVIU somehow institutional elevation. Channan, Mishael and Azaria are the good name understood as the human effort to be faithful servants of the Lord without charges as the hereditary priesthood.
The ; good name, according to a crown Pirk Avot, is above the crown of the priesthood of the kingdom and even to that of the Torah is the human ability to strive, to improve.
According to the Midrash the stars were added in the dark of the night to comfort the moon after it has been reduced (in the sun) . To Dispel the night Emet the kingdom of the moon is symbolic of the Kingdom of God which was decreased in the materiality of this world. The tragedy is that the moonlight is not really strong. The dark matter makes it difficult to perceive the Kingdom of God. Here then the stars, symbolic of the righteous people of Israel, help the moon in its task. For this reason the stars, Israel, fell in the dark Egypt. To light where there is less perceptible light of the Lord. Where the material is denser. Where the spirit of hard to penetrate.
is said in the Book of Daniel " And the educated will shine like the brightness of the sky and those who make the many righteous will be eternal as the stars . (Daniel XII, 3)
According to the Rabbi Gur of the Patriarchs and the educated are those who make right the many tribes. In this sense, the characteristic of the tribes is to expand. To be multiplying. Are compared to all the people of Israel. The patriarchs are the root. The interiority. Are compared by the Dispel Emet Yechida Segula, individual treasures, to those people who stand out particularly. At right. Therefore, it is said in verse that came with Jacov and together with their house. This is the unique characteristic of Israel to be both linked to the root, the patriarchs, the innards, but at the same time able to get through the multi-family, home, the couple's relationship.
Our Rabbi Ovadia Sforno utilizza questo stesso verso nel suo commento alla Parashà di Balak per descrivere il Re Messia nella sua materialità. Se noi saremo veramente capaci di mettere assieme Jacov con le tribù, il cielo con le stelle, il più semplice degli ebrei con lo zaddik saremo allora degni del nostro nome e porteremo redenzione al mondo.
Quel nome che Iddio ha chiamato attraverso il Suo stesso Nome.
La sfida del libro di Shemot è allora proprio la capacità d’Israle di portare degnamente il suo nome divenendo unifying name and descriptor of D. . The more we are worthy of the name of Israel, the more the Lord will be One and His Name One.
0 comments:
Post a Comment