Torah Ohr · Sefer Shemos · شابوس 30 يناير
פרשת יתרו
الباراشات יתרו
10 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 · 4.5 MBText onlyThe Hebrew and the translation · PDF · 1.2 MB
تقدّمك في الباراشات יתרו
الماماريم 10
- בחדש השלישי לצאת בני ישראל מארץ מצרים ביום… “In the third month” Avraham rose by his own ascent to a love in which the soul longs to expire into G‑d; most people contemplate the same truths and stay unmoved. Receiving the Torah gave every Jew what contemplation alone cannot guarantee: strength for the G‑dly soul to break out of the body’s constraints. That strength comes through self-nullification, in which a person’s Torah is G‑d’s own word speaking through him, as the moon has no light but the sun’s.
- משה ידבר והאלהים יעננו בקול “Moshe speaks, and G‑d answers him with a voice” At Sinai G‑d gave Israel the power to unite His Infinite Light with this world of separation through physical mitzvos, something Avraham had achieved only in the higher worlds. This is “Moshe speaks, and G‑d answers”: Moshe’s bittul, present in every Jew who learns and keeps the Torah, draws down the higher unity, and the world below “answers” by repeating it, in exact measure to that bittul.
- ביאור על הנ״ל “An explanation of the above” Through the mitzvos Avraham drew the Infinite Light into Z’eir Anpin, but only through the intellect of nursing, and so only within Atzilus. Moshe, rooted in the hidden Chochmah of Arich Anpin, could bring the light of Torah and mitzvos down into the lower worlds, because only the highest source can descend lowest.
- משה ידבר כו׳ “Moshe would speak” Avraham revealed G‑d through his own love, awe and kindness, which added light above but reached below only in small measure. Moshe, through self-nullification and the Torah, G‑d’s own wisdom, drew the Infinite Light from beyond the chain of worlds into the lowest world, and Malchus “answers” by being transformed, until the lower worlds become Atzilus.
- מראיהם ומעשיהם כאשר יהיה האופן בתוך האופן “Their appearance and their workings” Only what stands above the distinction of above and below can reach all the way down: like a wheel within a wheel, or a crown that has no head or foot, the fiftieth gate revealed on Shavuos brought the Torah into physical deeds. Moshe, who held the forty-nine gates, drew it down as “keeping kindness,” a hidden kindness above the chain of worlds that reaches even the worlds of separation.
- זכור את יום השבת לקדשו “Remember the Shabbos day to sanctify it” Shabbos is holy of itself: it is the ascent of all creation to G‑d’s essence and the revelation of the higher Chochmah. But the revelation within that Chochmah of the supernal delight, which is higher still, depends on Israel, whose weekday mitzvos, done with love, ‘make’ Shabbos and ‘sanctify’ it.
- זכור את יום השבת לקדשו “Remember the Shabbos day to sanctify it” At Sinai Israel received not only the Torah’s content but the power to draw G‑d’s very self, Anochi, into the soul and the world through Torah and mitzvos; that power works through the soul’s descent into a body, and it is revealed in zachor and shamor being said as one.
- ביאור על הנ״ל “An explanation of the above” At Sinai Israel received the power to make their Torah and mitzvos draw down Anochi, the Infinite One beyond the worlds, the level of “for He is not a man,” into the ordered world of adam. Because the souls are rooted only in G‑d’s “thought,” this power works through their descent into the body and the animal soul, whose root, like the lion and ox that carry the Throne, is higher still and can lift “man” beyond itself.
- להבין ביאור ענין האבות הן הן המרכבה “To understand the explanation of ‘The Patriarchs are themselves the Chariot’” The Patriarchs, Chesed, Gevurah and Tiferes of Atzilus, are a Chariot because G‑d’s emotive attributes are rooted above the intellect from which they are born: raised up, they lift even Chochmah and bring the Infinite Light into it. In the same way the mitzvos, done in physical deed, form the Keser that will be revealed at the Resurrection, when elevation and drawing down will be one, as “Remember” and “Keep” were said in a single utterance.
- וכל העם רואים את הקולות ואת הלפידים ואת… “And All the People Saw the Sounds and the Torches” The Torah gave every person, through physical mitzvos, the “going on and journeying” that Avraham reached in spirit: the soul’s fire of yearning and water of drawing down, joined by a peace from above both, the shofar’s “narrow place,” the source of delight. This became possible only after Egypt, the iron furnace, had refined Israel and the world, so that physical things could become vessels for the Infinite Light.
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.