Parashat Vajeshev 5771
" She took her dress saying ' lie with m and ' , and left his clothes in his hand, and went out and ran " (Gen. XXIX, 12).
The figure of Josef concerns on which our Torah portion, as well as those of the next few weeks, is characterized by the Wise Men with the name of Zadik, right. Josef is just par excellence. Hence if we want to somehow include the figure of the right and look in our turn to follow his model, we need to tie your figure of Josef.
The word 'zedek', Justice , indicates an act done in the format prescribed. The right thing is to follow the rule. Act as the Torah requires. This often runs counter to our desires, with our drives, with our instincts. It is clear then why its refusal to have a forbidden relationship with the wife of Putifar is considered one of the biggest acts of justice Josef. Josef's wife wanted di Putifar e secondo una delle opinioni (Sotà 36b) era rimasto in casa quel giorno con la chiara intenzione di assecondare la sua padrona. Nonostante ciò egli vince il proprio istinto e non pecca.
L’atteggiamento di Josef diviene allora il prototipo del percorso che ognuno di noi deve seguire nella sua personale lotta contro l’istinto del male. La prima cosa che fa Josef è lasciare il proprio vestito in mano sua. Il Ramban afferma che Josef fa ciò per rispetto della moglie di Putifar. Avrebbe potuto facilmente far pesare la sua forza fisica e prendersi l’abito. Non lo fa per rispetto.
For kavod. kavod But it also means seriously. Josef's wife takes seriously Putifar and his desire for her. The mistake that we often do is to diminish our weaknesses. If we do not understand how easy it is to sin we can not create a situation in which we do not sin. Josef understand that the physical proximity, the same time it would take to recover the dress would be fatal, and then surrender to the dress doing the right thing from the standpoint of the struggle against the instinct - a little 'less in terms of' criminal ' because it will just suit him incriminerà.
Sforni also follows the same line but introduces a careful reflection on the dual terminology of our verse. Josef fact escaped and went out. Two verbs. Two separate actions. For Rabbi Ovadia Sforni ' ran from the room so you do not reinforce the ' instinct and ill '. Then once out, slackened his pace, not to arouse further suspicion or curiosity. Following the line to crank out the first thing to do is get away as quickly as possible transgression, but then you have to regain composure lucidity and serenity to face events.
The come out and then a later stage to flee from transgression, it is rather a time of spiritual growth. It's the moment you walk normally again. Avraham was invited by the Lord to come out of the tent materially and spiritually by the way of thinking to which he was accustomed. He himself is defined as one who is out of the door. The output thus indicates an existential condition. We are, at all times and at all times the people that comes from ' Egypt. From that Miztraim that indicates any obstruction and narrow.
Dispel The Emet says that this get out of Josef should be seen as' out of the perception of ' soul and body' . is essentially an act of total cancellation before the Lord. For this reason, says the Rabbi of Gur, the Chanukà should be placed outside the door. The role of Chanukà is to enlighten the darkness of this world just as the menorah is parochet out. Because the dark is a fenomento of this world - there is no dark before the very Source of Light! - And therefore the menorah must be outside the Holy of Holies. Similarly, our homes should be the prototype of the Sanctuary and the light should illuminate the Chanukà out to the outside. It is also, paradoxically, the action that is taken outside and back to illuminate the interior. Dispel the Emet suggests a parallel with a famous parable of the Masters who call the fear of D. ' the keys to the outer door ' . Without the fear of D. we can not open the outer door and then we will never cross the inner ones even if they were open.
The transformation of the fear of D. constant is the change in attitude that exists among the race out of the room and walk normal.
To Dispel The grandfather of Emet, the Chidushè Harima, it should be understood that the well-known Talmudic (Shabbat 23b) 'who is usually [light] the light [of Chanukà] have children scholars' . Who is better - haraghil. The Chidusè Harim everything down and says that this refers to those who bring light into the usual. One who lights the reghilut. What lies beyond the world is 'normal'. Routine. That's where we must bring light. The word raghil normal, contains the word reghel, because there is nothing more normal than a normal pace. The problem is that the normal pace this is understood as detached from the sacred. The world of everyday life then becomes the alternative to the sacred. But it must not be so. Chanukà The message is just to bring light into the normal pace. To find the sacredness in which there is apparent routine. In a brilliant insight to interpret the rule so Chidushè Harim which limits the time of ignition Chanukà. For sheticlè reghel hashuk min. As long as it does not stop your foot from the market. The sense of the rule is you start as long as there are people on the street (market), that as long as there is a chance to publicize the miracle. The Harim Chidushè but interprets the word Ticli not as an end but as a supplement, longing and improve (and gives the example of the expression of the Psalmist caleta Nafshi). In this sense, the limit of mizvà Chanukà is the completion of a you walk to the market. The improvement and sanctification of reghel min hashuk, the same routine.
In Ner Israel is shown on behalf of the Maggid, the fact that we use today turn the house into Chanukà is due to the fact that because of the spiritual descent of the generations has become the inside as the outside. The exterior is penetrated inland. Dispel the Emet, however, also shows us the flip side. The Alach provides that those who live to a higher plane and has no direct access to the road turns to the window. This is the Rabbi of Gur, in contrast, a sign of growth. Who lives on the upper floors is the zadik. He is hounded from externals, not a real off with a door. Yet anyone, at any level has a window or a peephole to the outside is there that should put the Chanukà.
Trying to put together the two ideas we could say that both phenomena are present in our generation. Perhaps it is that when you grow up you realize that the outside can penetrate to the inside and the first reaction is to close. Yet we must find the window or other point of communication for light out.
Josef was able to do this. He was unable to switch from a normal pace and race to harness the strength of will that saved him from sin in the constancy of everyday life. It is worth mentioning that Josef did not last long walk. Josef Putifar back and goes to prison. Yet it is precisely in prison that Joseph is able to bring the spark of the sacred in the procedure by putting the name of D. everything.
This is another key aspect to understand Chanukà. Dispel the Emet known as the Psalm of the party, Mizmor Shir Chanukat HaBait, verta sull’alternarsi di alti e bassi. Sul rovesciamento di situazioni impossibili ‘ ti innalzerò perché mi hai afflitto ’ che il Rabbi legge come a dire che proprio la mia afflizione provoca poi l’innalzamento del nome di D. e la mia stessa successiva redenzione. E questo perché la stessa routine di cui prima, la routine di ognuno di noi, è fatta di alti e di bassi. Quello che bisogna capire è che in ogni momento, a prescindere da ciò che ci accade, noi abbiamo l’obbligo di servire il Signore. Anche i momenti difficili possono e devono essere trampolini per migliorarsi. La chiave è rimanere attaccati alla mizvà. So the Rabbi of Gur means that the days of Chanukà were established "to Hallel and thanksgiving " . With a classic stunt Hasidic Dispel the Emet the states that do not say Hallel for what has happened. It happened that has happened so that we could say the Hallel. The subject of the Divine is always and only the world of Torah and mizvot, reality is molded around the Torah and is functional. The events, even those who do not understand us and understand we can not have their own course we must always and only approach, never removed.
The real question is whether we are capable of transforming events that do not fully understand in a mizvà. Nell'Hallel. Nell'accensione of Chanukà. It was the strength of our sages, to turn a military victory and a temporary policy page of questionable relevance in a time of spiritual growth that has given us Chanukà. It was the ability to create the Torah, to add a mizvà, who made an appointment Chanukà perennial.
was reading that the tests have given the events and their ability to transform what a mizvà with which children can get their hands dirty, which has made and makes the current message Chanukà.
Our instructors have taught that every year, the spiritual light of the various parties will be seeking as at the time of the original events. A Pesach light output Egypt recurs every year automatically, no matter what we do.
Chanukà and so it is not Purim. Even for the holidays, you can recreate the original spiritual but this is not automatic. Depends on our ability to live mizvà. It is through mizvà that recreates the light of the event. You For this reason, unlike the parties of the Torah, says Dispel Emet, where they say the blessing of Sheechejanu in theory at any time of day, and for Chanukà Purim mizvà is linked to the blessing of the day. It is the mizvà that creates the sacredness of time.
We live in a generation in which the inside and the outside are ever mixed. Technology but also the culture of our times have created some very particular conditions.
The problem is that we spend time and energy in doing the analysis logic and grammar of each sentence and declaration of this or that politician guy. This or that event.
We should rather think about how to fill this routine with the contents of the Torah. We should learn from Joseph that, having given proof of how strongly we may be in the human soul, he had the humility to re-learn to walk.
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