Torah Ohr · Sefer Shemos · شابوس 2 يناير
פרשת שמות
الباراشات שמות
9 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.
ابدأ بالمامار 1 تابعالباراشا بصيغة PDFPDF · 3.6 MBText onlyThe Hebrew and the translation · PDF · 1000 KB
تقدّمك في الباراشات שמות
الماماريم 9
- ואלה שמות בני ישראל הבאים מצרימה את יעקב… “And these are the names of the children of Israel who came to Egypt with Yaakov” The two descents into Egypt, told in Vayigash and again in Shemos, are two stages in which G‑d’s wisdom is clothed in creation: first in the hidden worlds of His “thought,” then in the revealed worlds of His “speech.” Exile is the time when this light is concealed, yet the toil of clarifying Torah law in exile draws down His great Name, and the longer the darkness, the greater the revelation of the Torah’s inner dimension that follows.
- קול דודי הנה זה בא מדלג על ההרים… “The voice of my Beloved! Behold, He comes, leaping” Exile is G‑d’s “descent” into a narrow strait: His light is no longer seen, and love for Him must be awakened through the narrow throat of prayer, the hard labor of Torah study and the refining of one’s nature. This toil is the descent that brings the great ascent of the days of Mashiach, when G‑dliness will be seen openly and forever.
- ויאמר ה׳ אליו מי שם פה לאדם וגו׳ “And Havayah said to him: Who has given a mouth to man?” Moshe was “heavy of mouth” because his soul came from Tohu, whose lights are too great for vessels. G‑d’s answer, “I will be with your mouth,” joins Tohu’s great lights with the vessels of Tikkun, through which the end gains an advantage that even the head lacks.
- זה שמי לעולם וזה זכרי לדר דר “This is My Name forever, and this is My remembrance from generation to generation” The prohibitive commandments and the words of the Scribes come from a level too lofty to be held in a vessel, in a deed or in writing: ayeh, “Where is the scribe?”, aleph with yud-hei, the source in Chochmah above the Written Torah, the “book.” This is why the Oral Torah was given only by mouth, and why even the Written Torah leaves its loftiest matters unwritten.
- להבין מארז״ל ע״פ כי טובים דודיך מיין To understand the saying of our Sages on “For your love is better than wine”: “The words of the Scribes are sweet upon me” The love of self-sacrifice beyond reason, hidden in every Jew, is brought out by the mitzvos, “the wine of the Torah,” and is revealed on Shabbos. Yet the blessings over the mitzvos, from the words of the Scribes, draw down an encompassing light above the inner light of the mitzvah itself, and so they are sweet “upon me” (alai) more than the wine of the Torah.
- לבך יהגה אימה איה סופר איה שוקל וגו׳ “Your heart will meditate on dread: ‘Where is the one who counts? Where is the one who weighs?’” The divine power that measures and limits everything, the Zohar’s “scale” and “line of measure,” is not separate from G‑d: it comes from His very highest level, Ayeh, which alone can lower itself to measure every detail. Contemplating that the One beyond all grasp weighs every particle of existence brings a great awe of G‑d that leaves no room for lesser fears.
- הבאים ישרש יעקב יציץ ופרח ישראל Those Who Came, Yaakov Will Take Root The mitzvos are seeds: G‑d’s will, buried in physical deeds and in the soil of Israel, grows into a revelation of His hidden, infinite light that no comprehension, even in Gan Eden, could reach. Egypt and every exile are the planting that comes before the blossoming.
- ביאור על הנ״ל An Explanation of the Above Israel and the Torah are each higher than the other, from different points of view. As they are Above, the Torah and mitzvos surpass Israel; but they have come down into this world like tasteless seeds, and only Israel, the “earth” whose bittul is a power of growth, can make the divine delight hidden in them sprout into revelation, fully in the Time to Come.
- תוספת ביאור An Additional Explanation The mitzvos are like a seed: rooted in the 620 pillars of light drawn from Keser, they have descended into wool and parchment, where nothing of their light shows. The souls of Israel, through the fear of G‑d and self-nullification, are the “land of desire” whose infinite power of growth brings that hidden light into revelation, and what grows is higher even than the souls themselves.
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.