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18 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 18
- שלח לך אנשים כו׳ “Send for yourself men” (Numbers 13:2) The spies, men of great stature, wanted to stay in the desert and receive G‑d’s light only as far as the level of divine speech, fearing that its revelation below would nullify them. Yehoshua and Kalev knew that G‑d’s essential intent is a dwelling among the lower realms: the Infinite Light, “very, very” without limit, is revealed in the hidden and revealed worlds only through the practical mitzvos of the physical Land, for the highest is revealed specifically in the lowest.
- ויאמרו אל כל עדת בני ישראל לאמר כו׳… “And they said to the whole congregation of the Children of Israel” (Numbers 14:7) The spies, rooted in the World of Thought, held that the mitzvos could be fulfilled in spirit alone. But the lights break through the vessels only when the highest level, the inner dimension of Keser, is drawn down, and it is drawn down only through physical deed in the Land, for “their beginning is wedged in their end.”
- ועתה יגדל נא כח אדני כאשר דברת לאמר… “And now, please, let the power of Ado-nai be great” (Numbers 14:17) The soul’s garments are encompassing lights drawn down through the mitzvos, done first of all as a servant carrying out the King’s command. Because the mitzvos are rooted in the Supernal Will, above the Torah’s wisdom, their power, “the power of Ado-nai,” can reach furthest down and lift even those who fell through the sin of the spies, as the thrower’s power carries a stone; but only “now,” in this world of action and free choice, the time of teshuvah.
- ביאור ע״פ ועתה יגדל הנ״ל An explanation of “And now, let [the power] be great” (Numbers 14:17) Moshe’s plea, “And now, let the power of Ado-nai be great, as You have spoken, saying,” asks for the work of both Torah and mitzvos. The Torah, rooted in the hidden Chochmah, turns divine “speech” into “saying” and draws G‑dliness into Gan Eden; the mitzvos, rooted in the Gulgalta above wisdom, draw down “the power of Ado-nai,” the Malchus of the hidden Chochmah, and that is reached only when a mitzvah is done as the King’s command, by accepting His yoke.
- בפ׳ נסכים כתיב כי תבאו אל ארץ מושבותיכם… In the section on the libations it is written, “When you come into the land of your dwellings” The fervor of the Shema, in which the G‑dly fire of the soul consumes the natural fire of the animal soul, is the “burnt offering,” but it does not yet make G‑d a dwelling. That is made through the “meal offering and libations” of tefillin, Torah and practical mitzvos: by bending down into physical things with total self-nullification, the “land of Canaan” the spies refused, a person turns the Land into “the land of your dwellings.”
- ענין הנסכים The matter of the libations An offering is an ascent: like bread that supports the heart to receive life from the brain, it raises the supernal heart to receive from above and so joins life-force to all the worlds, yet reveals only the outer dimension of that life. The libations of wine, poured down to the deep, are the drawing down that answers it: as wine reveals what is hidden, they reveal G‑d’s inner dimension even in the lowest places, and the ascent exists for the sake of this drawing down.
- ויהיו בני ישראל במדבר וימצאו איש מקושש עצים וגו׳ “And the Children of Israel were in the wilderness, and they found a man gathering wood” (Numbers 15:32) Holiness is the boundless love “with all your might,” from the light that encompasses all worlds, G‑d’s very essence: hidden in every Jew, it is revealed after separating from desire, and it is drawn upon a person “a great deal from above” through the Torah and the mitzvos. It is the Tree of Life, rooted in the higher yovel; on Shabbos, when the Tree of Knowledge joins it, the wood-gatherer’s uprooting made a thing separate from its source and blemished both trees.
- קצת ביאור ע״פ מקושש עצים הנ״ל A brief explanation of “gathering wood” “Doing the will of the Omnipresent” is love for the encompassing light, “with all your might,” a level above the service of raising sparks through labor. The wood-gatherer’s sin, like the golden calf, separated Malchus, the “seven,” from the “six” attributes of Z’eir Anpin and so darkened her, though G‑d never fully withdraws His watch over Israel.
- והיה לכם לציצית וראיתם אותו וזכרתם וגו׳ למען תזכרו וגו׳ “And it shall be to you as tzitzis, and you shall see it and remember” (Numbers 15:39) Tzitzis are only threads drawn from a garment: the love and awe of the heart, the white and the techeles, issue from the encompassing garment made of the mitzvos of action, which is rooted in G‑d’s own supernal garment. Seeing the threads should remind a person how great the whole garment of the mitzvos is.
- ביאור ע״פ והיה לכם לציצית כו׳ הלב רואה כו׳ An explanation of the verse “And it shall be to you as tzitzis”: “The heart sees” The heart is where the light of the intellect comes to rest and endure: the Yesods of Chochmah and Binah reach it, so that it too sees, hears and understands, and a person’s work is to bring what the mind knows into the heart until the heart itself desires G‑d.
- והיה לכם לציצית וראיתם אותו וזכרתם וגו׳ למען… “And it shall be to you as tzitzis, and you shall see it and remember…” The soul is Ishah, esh hei: a fire of yearning kindled by the outer glimmer of G‑d’s Malchus. It receives from Ish, esh yud, the self-nullification of supernal Chochmah, which comes from the “hairs” of the light above Chochmah and is drawn down through the mitzvos; by doing them and keeping the heart free of the “strange fire” of worldly passion, Israel become givers who draw holiness into the world.
- ביאר ע״פ והיה לכם לציצית An explanation of the verse “And it shall be for you as tzitzis” The blue thread of tzitzis is the “blue light” of the flame, Malchus, which consumes the wick: it absorbs whatever comes near it, yet for those who cleave to it in holiness this bittul is not annihilation but the very source of life. Its root is in Chochmah and in the “hairs” of Arich Anpin, which Israel draw down through the mitzvos into Malchus and the lower worlds.
- [נמשך לדרוש דלעיל] Continuing the Discourse Above G‑d’s arousal from above comes in two kinds: one that answers man’s service, and a higher one that precedes it and makes it possible. Self-nullification must reach a person inwardly, and it does so only through narrow channels rooted in the Gevuros of Abba: the techeles thread of tzitzis, the salt mixed into the “wheat” of Torah, and Aharon’s priesthood.
- אני ה׳ אלקיכם אשר הוצאתי אתכם מארץ מצרים כו׳ “I am Havayah your G‑d, who brought you out of the land of Egypt” (Numbers 15:41) The doubled “I am Havayah your G‑d” at the end of the section of tzitzis speaks of two rewards: Gan Eden, the delight of the Torah drawn down through “hairs” and contractions, and the Resurrection, the very essence of the supernal delight, the “garments white as snow,” which is drawn down through the practical mitzvos and will therefore be revealed in the body.
- מעט ביאור ע״פ אני דפ׳ ציצית A brief explanation on “I” in the section of tzitzis (Numbers 15:41) The doubled “I” of “I am Havayah your G‑d” is Ayin and Ani, the two sides of Keser: the first, the hidden “nothing,” is the root of Gan Eden, revealed through the Torah, and the second, G‑d’s own “I,” the Malchus of the Infinite One, will be revealed below at the Resurrection through the mitzvos, when what is now Ayin to us is seen as the true “I.”
- אני ה׳ אלקיכם אשר הוצאתי אתכם מארץ מצרים… “I am Havayah your G‑d, who brought you out of the land of Egypt to be your G‑d” (Numbers 15:41) Israel are li rosh, a “head” for G‑d: by going out of their own “Egypt,” nullifying the “something” in the Shema, they make G‑d “nod His head” and draw down the supernal will and delight. Yet the purpose of that ascent is the drawing down through Torah and kindness, hidden now, which in the Time to Come will reveal a light so far above Havayah that Havayah itself will seem like Elokim.
- ביאור הדברים ע״פ אני כו׳ דפ׳ ציצית וענין… An explanation of the words on “I am [Havayah your G‑d]” in the section of tzitzis The will is the outer “skull” covering a hidden “brain” of divine delight; by fulfilling G‑d’s will through physical mitzvos, Israel become li rosh, “a head for Me,” drawing down the will and the delight within it. The doubled “I am Havayah your G‑d” marks two stages: now, the Havayah of Z’eir Anpin revealed through Torah and mitzvos; in the future, the Havayah of Atik, beside which even Atzilus will count as Elokim.
- וישלח יהושע מן השיטים שנים אנשים מרגלים חרש… “And Yehoshua sent out from Shittim two men as spies, secretly” (Joshua 2:1) Through Torah and mitzvos in thought, speech and action, the days of a person’s life become garments for the soul, a scent-like radiance that lets it be included in G‑d’s Oneness; every Jew must “spy out” his own Yericho, checking his thoughts each day so that his soul is not left naked.
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.