Parashat Vaerà 5771
“ E disse il Signore a Moshè ed Aron dicendo: ‘ Se il Faraone vi parlerà dicendo ‘ Date un prodigio ’ , e dirai ad Aron prendi la tua verga e gettala dinanzi al Faraone; diverrà un serpente. ’” (Esodo VII, 8-9)
La maggior parte della Parashà di questa settimana è occupata dal racconto delle prime sette piaghe con le quali il Signore ha colpito l’Egitto. Le ultime tre saranno narrated in the next Torah portion of Bo. But before the plagues begin, however, is a further meeting between Moses and Aaron and the Pharaoh. During this meeting Aron performs the miracle of the rod that turns into a snake. It is worthwhile to recapitulate what happened so far, at least according to pshat, the immediate sense of the text.
When Moses received the revelation of the burning bush and feeds doubts about its mandate received from the Lord two miracles: the tzaraat the hand and the rod becomes a snake. He is instructed to practice or otherwise reflect on these wonders during the trip to Egypt. These same miracles were performed in the meeting with the people. And the people had confidence.
Then Moses and Aaron meet with Pharaoh for the first time (we are still in the Torah portion of Shemot) and do not perform any miracle. Pharaoh reacts badly to the request of Moses and declared that it no longer provided straw. And here you close the Torah portion of Shemot. Our Torah portion opens with the Divine order to go back to Pharaoh, for a second meeting. Moses is reluctant, the people's confidence begins to falter, but in any case appear to Moses and Aaron to Pharaoh and the second time is On this occasion as announced by the Lord Pharaoh calls for a prodigious demonstration and Aron performs the miracle of the rod (and not the hand).
spot Rashi explains that the role of this miracle is to witness the power of the principal, ie the Lord. Sforni widens a little speech and said that the people had no doubt the principal, rather than on the invitation had. So the signs are made to the people to bear witness to the authenticity of the mission of Moses, the Pharaoh to wonder where the need to clarify the power of the Lord. Perhaps that is why the miracle of the hand of Moses did not is executed before the Pharaoh, because of its role as a prophet, which in this case was not under discussion.
Dispel The Emet explains this verse saying that the descent of the people of Israel in Egypt is a preparation for Erez Israel, as told by the Midrash as Erez Israel is one of the three divine gifts is acquired through suffering.
To explain this statement, apparently disconnected from the meaning of the verse, the Rabbi of Gur cites the Midrash. The Midrash Tanchuma (but also appears elsewhere) our comments to a teaching of the Mishnah (Berachot 30b) ed un episodio correlato.
La Mishnà infatti dopo averci detto che non si inizia a pregare se non con uno stato d’animo di serietà ci dice che la preghiera non va interrotta neppure se il re ci saluta o se un serpente si arrotola sul calcagno. E così anche codifica lo Shulchan Aruch (Orach Chajm, 104). Il Midrash racconta in proposito un episodio avvenuto a Rabbì Chaninà ben Dossà che viene morso da un Arod (una specie di serpente, secondo i più il risultato di un incrocio) mentre prega. Non solo Rabbì Chaninà ben Dossà non muore, ma è anzi il serpente a morire. Rabbì Chaninà ben Dossà insegna then to his disciples: 'Look my children, is not the ' Arod that kills, it is sin that kills '.
The episode is told with slight variations in the Midrash, in the Bavli and the Jerushalmi. In the Bavli seems that even Rabbi Chanin well Dosso voluntarily create the situation to get rid of this snake that had already made the victims. This opens the way for a huge debate on the legality of put themselves in danger, that we address on this occasion.
Rav Mordechai Elon shlita suggests that one of the interpretations to be found in the fact that Arod is a cross. It's a kind man about by improper mixing of different kinds, which the Torah forbids. The intersection as the graft, the kilaim, is the symbol of human intervention, which complicates the simplicity of the Divine Creation. Of twisted. The meeting between Arod and Rabbi Chanin Doss is well then the clash between the gnarled dell'Arod (and the snake is physically twisted) and the righteousness of the Master. It is worth remembering: Rabbi Chanin well Doss is one of the most Strong righteousness and dignity in difficult conditions and in a terrible poverty that has marked his life. So then it should also read the Master's teaching. It is the sin that does not kill the snake. According to the Or HaChajim haKadosh it can kill animals only when it is time for the death of a person. But man has free will and can kill a person who should have died at that time. Rabbi Chanin well Dosso would then say that the only thing we have to worry about is their own conduct.
recall that the snake evidently refers to the episode the sin of the tree of knowledge of good and evil. According to the Masters snake, Satan and the instinct of evil are the same.
Tanchuma The wonders at this point why the rule of the snake that twists as you please to be associated by the Mishnah to the case in which the king wishes. What connection is there between the king and the snake? Responds on behalf of the Midrash Rabbi Jeoshua Pazi well that the kingdom, power, has the same voice as the snake and kills the snake. That has the ability to kill through the lechishà the whisper. The whisper of the serpent, with its venom kills. Le parole, sopratutto le parole del potere corrotto, uccidono.
Alternativamente il nesso è legato al percorso. Il serpente procede in maniera non lineare. Serpeggiando appunto. Così il regno ‘contorce le vie’. Non è lineare. Fa quello che gli è comodo. Ed allora dice il Midrash (spiegandoci finalmente cosa c’entra tutto ciò con il Faraone):
‘ Così come il serpente è contorto, così il malvagio Faraone è contorto. E quando verrà ad essere contorto, dì ad Aron ‘ prendi la tua verga ’ . Setting out the rod before him, as if to say this you will be punished. ' (Midrash Tanchuma locally)
The miracle of the snake then becomes the paper the Exodus from Egypt. The Pharaoh is twisted, power is crooked, his kingdom is twisted. The Pharaoh is himself the HaGadol Tanin, the Great reptile, who sits in his Nile. Well before the model of a corrupt power that winds in a country that relies on the Nile god that snakes in his land, God blessed the Pharaoh says, before it all begins, the concept rod.
The rod of Aaron becomes the first snake, then returns to the rod. And the fake snake eats rod created by the charlatans of the court. Churning claims that these were only the shape of the snake but not life. Continuing on the same dish that the system would say Egypt has now become a caricature of himself. Twisted out of habit, without even the viability of the instinct of evil.
The rod, a symbol of righteousness, is the exact opposite of Pharaoh and Egypt-Serpent. It is the simplicity. Being Yashar. Rectum.
Before the system Egypt, Moses demonstrates a model of leadership the facts straight, direct and above all simple. Moshe, the first true king of Israel is also the most modest man that ever was on earth.
Dispel The Emet explains then as the air we breathe Erez Israel to the court of Egypt. How do you perceive even then it's all a preparation for Erez Israel. Because if the purpose of the descent into Egypt is to forge a nation that grows on several assumptions, one must first understand the sense of power and how this should be administered in the service of D. You per questo che è così importante che Moshé esegua il prodigio della verga anche da solo mentre torna in Egitto. È lui stesso che deve capire qual’è il modello di leadership che gli viene richiesto.
Ebbene secondo lo Sfat Emet anche Kenaan è lagato al serpente. Kenaan nipote di Noach viene maledetto con la parola arur, così come il serpente. Kenaan è attorcigliato attorno ad Erez Israel e non permette la rivelazione del ruolo specifico di Erez Israel che è la rivelazione del Regno del Signore. Il regno del male, Egitto o Kenaan che sia (dei quali la Torà ci ammonisce nella Parashà di Acharè Mot di non seguire la condotta) impedisce la rivelazione del Regno del Signore.
Per questo motivo dobbiamo anzi ricordare l’uscita dall’Egitto appena prima di inziare la Amidà, per liberarci dal Serpente prima di inziare a pregare.
Lo Sfat Emet fa notare che la Ghemarà (Berachot 33a) commenta la Mishnà dicendo che sebbene non si interrompa la preghiera per il serpente si interrompe per lo scorpione. Or Israel spiega che il serpente è legato spiritualmente al concetto di calore (Cham - caldo - è il padre di Kenaan), mentre lo scorpione è legato al freddo. Il freddo dello scorpione sarebbe allora la tristezza e la depressione. Quella stessa depressione simboleggiata da Amalek che karechà, ti ha raffreddato. Lo scorpione-freddo-depressione è il male peggiore. Secondo lo Sfat Emet (che cita lo Zohar) Amalek, Lavan e Bilam sono la stessa radice. Ebbene saremmo allora discesi in Egitto come male minore rispetto a Lavan-Amalek. (Un arameo voleva distruggere mio padre, e scese in Egitto...) Perché è un male che non siamo ancora pronti ad affrontare.
Ebbene è interessante notare che esiste una specularità nella conquista di Erez Israel. Infatti tre sono i comandamenti che abbiamo nell’entrare in Israele: nominare un re, costruire il Santuario e distruggere Amalek. Ossia istituire un modello di leadership che sia diverso ed alternativo al sistema serpente, costruire il Santuario nel cui Santissimo assieme alla Torà c’è la verga di Aron fiorita, e cancellare Amalek, quel male peggiore del Faraone stesso.
Un ulteriore elemento sul quale dovremmo riflettere è il pozzo di Josef. Nel pozzo come è noto non c’è acqua ma secondo i Saggi ci sono serpenti e scorpioni. Lo Zaddik si scontra con tutti i mali, con il caldo del serpente Egitto e Kennan e con il freddo di Amalek ed esce fuori dal pozzo perché è il peccato che uccide, non the snake or a scorpion. The definition of the Pharaoh, the first thing we are told about him is he does not know Joseph. The Pharaoh is disconnected from a model of power that also left a trail even in Egypt. The model of modesty Josef.
The exodus from Egypt is the founding moment of the people of Israel. It is through the miracles, and above all the wounds. But before his wounds, the miracle of the rod gives us a clue to the very special events leading up to the true birth of Israel. The rod is the context. It is so fascinating that the Midrash says that the initials of the wounds Dezach Adash Beachab were inscribed on the rod.
That rod will blossom to teach that the kingdom is the Lord, is he who crowns every king, and he will send soon the King Messiah son of David.
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