Likkutei Torah · Sefer Shemos · شابوس 5 يونيو
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22 ماماريم للألتر ربي حول الباراشا، بالنص العبري لطبعة كيهوت، مع إمكانية فتح كل إحالة في موضع ورودها. وكل مقطع قصير مصحوب بترجمة أمينة وشرح موجز.
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الماماريم 22
- וידבר ה׳ אל משה במדבר סיני באוהל מועד וגו׳ “Havayah spoke to Moshe in the Wilderness of Sinai” “Lifting the head … to their skulls” means raising the lower will, born of a person’s own understanding of G‑d, to the essence of the soul above it, where the Supernal Will shines. That will, revealed at Sinai, is drawn into the soul through the Torah, by the Levites’ ascent from below and the Kohanim’s clothing of the Supernal Will from above.
- ביאור הדברים הנה אית רצון ואית רצון כו׳ Explanation of the matters: “There is will and there is will” The soul has two wills: a lower will, a longing for G‑d born of understanding how His greatness spreads forth to create and enliven the worlds, and a higher will, rooted in the soul’s source and shining in Yechidah as nullification before His essence, which no thought can grasp. “Lift up the head … to their skulls” means raising the lower will to the higher, a bond that the Giving of the Torah joined to the soul’s powers.
- מבן עשרים From Twenty Years Old Twenty is the age of the census and the age at which one may sell inherited land because at twenty the encompassing lights of Abba, the full yud of Chochmah, enter a person; Chochmah, the level nearest to Keser, can then lift his mind “to their Gulgalta,” the Supernal Will beyond all intellect.
- וידבר ה׳ אל משה במדבר סיני באוהל מועד… “And Havayah spoke to Moshe in the wilderness of Sinai” The soul comes down into a body in order to rise higher than it ever was in Gan Eden: through Torah and mitzvos it receives a light of Atzilus itself. It climbs by two stages named in the verse, “the wilderness of Sinai,” a thirst for G‑d born of seeing every world as nothing before Him, and “the Tent of Meeting,” G‑d’s unity revealed in the soul through the Torah and mitzvos, which Aharon and Moshe draw into every Jew once he has first left “Egypt” by turning from evil.
- להבין ביאור הדברים הנ״ל בענין במדבר סיני באהל מועד כו׳ To understand the explanation of the matters above concerning “in the Wilderness of Sinai” The Wilderness of Sinai and the Tent of Meeting are two stages of Malchus of Atzilus: the Wilderness of Sinai is her thirsting ascent as mayin nukvin, after she has descended into the lower worlds to refine the sparks, in which she reduces herself to a single point; the Tent of Meeting is the answering flow of mayin duchrin in the union of Z’eir Anpin and Nukva. In a person, prayer is the refining ascent, and Torah and mitzvos draw the flow down.
- והיה מספר בנ״י כחול הים אשר לא ימד… “And the number of the children of Israel shall be as the sand of the sea…” The soul, called “earth,” yearns endlessly for G‑d. Now it depends on the “water” of the mitzvos and the “spirit” of the Torah drawn from above, but in the Time to Come its own fiery longing, the arousal from below, will rise higher than any influence from above, and through teshuvah the counted “number” of the mitzvos will become a number “which cannot be counted.”
- ביאור הדברים ע״פ והיה מספר בני ישראל כו׳ Explanation of the words on “And the number of the children of Israel shall be” The Name Elokim joins mi, the hidden, with eleh, the revealed; “the stream of Elokim full of water” is the revealed Chasadim flowing out of concealed Binah, which the mitzvos bring down to the “earth,” Knesses Yisrael, who cannot yet rise on her own. In the Time to Come Malchus, G‑d’s speech, which now receives from where number begins, will receive from Chochmah and Binah themselves, where “to His understanding there is no number,” and so Israel’s number will be beyond measure and count.
- ביאור מעט ע״פ כי גדול יום יזרעאל A brief explanation on “For great is the day of Yizre’el” The “great day” of Yizre’el is the Future revelation of Arich Anpin, pure kindness, in which there is neither day nor night. It grows from what we sow now, when we make our two inclinations one and practice charity and kindness, and in it the hidden level above the parsa will shine even in the revealed world below.
- וארשתיך לי לעולם And I Will Betroth You to Me Forever Every soul is a bride (kallah) who pines (kalsah) for G‑d: the “beautiful and gracious bride” through Torah and prayer, the divine letters that are “the courts of Havayah,” and “the bride as she is,” even lame or blind, through contemplating G‑d as He is above all worlds, a contemplation so high that it reaches the physical heart. Hosea’s betrothal through Torah, charity and faith leads to the future “forever” and to the marriage of knowing G‑d.
- ביאור מעט ע״פ וארשתיך לי A brief explanation of “And I will betroth you to Me” Our present bond with G‑d through the letters of Torah, prayer and mitzvos is a betrothal from the “courts,” the level of Z’eir Anpin, where right and left allow change. The future betrothal is “to Me” (li), from Atika and supernal Chochmah, where there is no left, and so it is “forever.”
- וספרתם לכם ממחרת השבת וגו׳ תספרו חמשים יום “And you shall count for yourselves from the morrow of the Shabbos” The Counting of the Omer spans two kinds of divine flow. “Barley,” brought on Pesach, is a measured flow, the comprehension of G‑d that each soul receives according to its capacity. “Wheat,” brought on Shavuos, is the revelation of G‑d’s very essence, “I, Who I am,” above all understanding. By counting forty-nine days we draw that essence down, step by step, into the “barley,” even into the animal soul, and the fiftieth gate then comes of itself.
- בישעיה סי׳ י״א ז׳ “And the lion, like the ox, shall eat straw” (Isaiah 11:7) Now the angels, the lion and the ox of the Chariot, are the intermediaries through which prayer and offerings rise, and the lion on the altar consumed Israel’s offerings. In the Future the souls of Israel will stand above the angels and hold the “barley” themselves, while the lion, like the ox, will eat only “straw.”
- ביאור על הדרוש וספרתם לכם דחג השבועות An explanation of the discourse “And you shall count for yourselves” of the Festival of Shavuos Barley, “a measure of five,” is the measured flow of G‑d’s speech that sustains the angels and is drawn down through Israel’s Omer, while the wheat of Shavuos reveals a hidden Daas above comprehension, G‑d’s own Anochi. Counting from below upward, day by day, draws down the light of Keser, the illumination of G‑d’s face, and that light now depends on serving Him with joy.
- מעט תוס׳ ביאור על ענין וספרתם לכם כו׳ חמשים יום A little additional explanation on the matter of “And you shall count for yourselves… fifty days” The fiftieth gate of Binah stands between Chochmah, ayin, and Binah, yesh, and like Keser it has two aspects. Its lower aspect, which includes all forty-nine gates, we draw down day by day through the count; its upper aspect, the lowest level of the Emanator, is revealed of itself on Shavuos as a gift.
- בשעה שהקדימו ישראל נעשה לנשמע יצתה בת קול… When Israel put “we will do” before “we will hear” “Hearing” G‑d’s word means seeing everything as nothing before Him, and that self-nullification is drawn from “doing.” Through Torah, mitzvos and the toil that reveals the hidden love, Israel draws down the supernal will, which is above Chochmah, and so builds G‑d’s kingship in the world; this is why the angels’ secret puts doing first.
- ביאור על בשעה שהקדימו An explanation of “At the time when they put ‘we will do’ first” The Torah, rooted in the inner dimension of Keser and the Primordial Thought, stands above the mitzvos and gives them life, which is why it was given on Shavuos and why its commandments guard the flow of holiness. By putting “we will do” first, Israel revealed the hidden love from the depth of the heart and drew down a revelation from the Most Hidden of all; and the “Who” that gives the fear of Heaven is the level above all the attributes, which will be revealed in the Time to Come.
- ענין שניתנה התורה על הר סיני דוקא ולא… The Torah Was Given on Mount Sinai The Torah was given on Sinai, the lowest of the mountains, because the Torah rests on self-nullification (bittul) and pride is the root of all evil; yet it was given on a mountain, because a person also needs a measure of holy elevation, a heart “lifted up in the ways of Havayah,” to dare to serve G‑d at all, provided his bittul remains far greater. In the same way, joy grows out of humility, and the “hatred” of evil that descended at Sinai lifts a person above his evil inclination while remaining, at its core, bittul.
- וידבר אלקים את כל הדברים האלה לאמר אנכי כו׳ And G‑d Spoke All These Words The Torah was spoken by Elokim, the Name of contraction, so that Anochi, G‑d’s very essence, would be revealed even in its plain, physical commandments and become “Havayah your G‑d.” That revelation reaches the soul’s mazal, above understanding, as a higher awe that comes through Torah study, and it rests on the lower awe of keeping the mitzvos and on the refining of the emotions in the Counting of the Omer.
- ביאור על הדברים הנ״ל An explanation of the matters above, on “And G‑d spoke all these words” The mitzvos are rooted higher than the Torah, in the karkafta, the outer dimension of Keser, yet they are revealed lower, in the outer limbs of Z’eir Anpin and in Malchus, like a seal whose impression is reversed. So the lower awe of the King’s yoke comes first and leads to wisdom and the higher awe; at Sinai the light of Keser came first, and “we will do” before “we will hear” made it lasting.
- דרוש לשבועות A discourse for Shavuos: “And I was with Him a nurturer” The Torah comes down to be Israel’s amon, feeding the soul with the “bread” that brings understanding, and beyond that it brings “delights”: not only the supernal will that is the same in every mitzvah (David’s “songs”), but the distinct inner delight of each mitzvah, revealed “face to face” at Sinai and drawn down every day through the Shema, self-nullification, and even the simple person’s natural love and charity.
- ביאור ע״פ ואהיה אצלו אמון An explanation of “And I was with Him as a nursling (amon)” The Counting of the Omer is “nursing” intellect: the sweetening of the Gevuros, which transforms the animal soul’s will and emotions until they can receive the Torah. The Torah’s inner dimension is G‑d’s supernal delight, higher than His will; it was revealed at Sinai and is drawn down every day when a person turns ani (I) into ayin (nothing) in the Shema.
- וענין ממושבותיכם תביאו לחם תנופה שתים The meaning of “From your dwellings you shall bring bread of waving, two [loaves]” Each day prayer must draw a new light from G‑d’s Essence, which is beyond all worlds, and only something novel can arouse it, as a king who lacks nothing is moved only by his son or a talking bird. That novelty is the self-sacrifice of the Shema, the self-nullification of the separate lower worlds, “your dwellings,” which draws down the union of Abba and Imma, the “two loaves.”
تعلّمه في سبعة أيام من الأحد إلى شابوس
طلب الريبي أن تُدرَس جميع ماماريم باراشا الأسبوع في أسبوعها، موزعةً على أيامه السبعة. وهذه الباراشا مقسّمة إلى سبعة أقسام متقاربة الطول.