Likkutei Torah · Sefer Shemos
פרשת נשא
Parshas Nasso
8 Maamarim des Alter Rebbe zur Parsha, im Hebräischen der Kehot-Ausgabe, wobei sich jeder Marei Makom genau dort öffnen lässt, wo er erscheint. Jeder kurze Abschnitt mit einer getreuen deutschen Übersetzung und einer kurzen Erklärung.
Mit Maamar 1 beginnen WeiterDie Parsha als PDFPDF · 5.5 MBText onlyThe Hebrew and the translation · PDF · 1.6 MB
Dein Fortschritt in Parshas Nasso
Die Maamarim 8
- נשא את ראש בני גרשון וגו׳ “Lift up the head of the sons of Gershon” The Mishkan journeyed through the wilderness to subdue the kelipos by revealing G‑dliness, and every person must do the same with the wilderness of his own evil inclination. The three Levite families who carried the Mishkan are the stages of that service: Merari the lower awe of standing and nullified will, Gershon the love drawn down from Aharon, and Kehas the higher awe that comes through the Torah.
- ביאור ע״פ נשא An explanation of [the verse] “Take a count (Nasso)” The Sanctuary is the vessel in which G‑d’s two “hands,” the encompassing light (the right) and the light that fills the worlds (the left), are truly joined, through a third, “uplifted” hand drawn from the Infinite itself. The three Levite families embody these three hands: Merari the awe of the left, Gershon the Chesed of the right, and Kehas, bearer of the Torah, the higher union that binds everything to G‑d’s essence.
- וידבר ה׳ כו׳ נשא את ראש בני גרשון… “And Havayah spoke, etc.: Lift up the head of the sons of Gershon, they too” The Mishkan and its Levites exist in every Jew: the Mishkan is the union of G‑d’s encompassing will with the light that fills the worlds, and the Levites are the powers of the soul that raise it when it has descended, Gershon by nullifying one’s will, Kehas through Torah and mitzvos, and Merari through steady, measured service.
- כתיב ה׳ יחתו מריבו וגו׳ It is written, “Havayah—those who contend with Him shall be shattered” Those who “contend with Havayah” are Gevuros cut off from Chesed, which want judgment for its own sake. They are shattered only when the unlimited Chesed of Arich Anpin, rav chesed, is drawn down through Abba and Imma into Z’eir Anpin, as the two-part cantillation on the Name shows; and this drawing-down, beyond the natural order, comes through the prayer of tzaddikim like Moshe.
- כה תברכו את בני ישראל אמור להם יברכך… “Thus shall you bless the Children of Israel, saying to them” (Numbers 6:23) The three verses of the Priestly Blessing follow the order of the soul’s service and G‑d’s response: “May Havayah bless you” is the ascent of prayer that raises the letters and sparks in food; “make His face shine” is Chochmah revealed in answer, through the Torah; and “lift up His face” raises even what is too small to rise, from above the chain of worlds, through the vessel of peace. That is why G‑d “lifts up His face” to Israel, who bless Him even over an olive’s bulk.
- ביאור ע״פ כה תברכו כו׳ “Thus shall you bless,” etc. (Numbers 6:23) The three verses of the Priestly Blessing are three kinds of arousal from above: a blessing that empowers man’s service, the mayin duchrin that answer his mayin nukvin, and a blessing from above the measuring line, through which even a small offering, an olive’s bulk, holds the blessing as fully as a large one. That is why G‑d “lifts up the face” to Israel, and peace, made by Torah study, is the vessel that holds this blessing.
- זאת חנוכת המזבח ביום המשח אתו מאת נשיאי… “This is the dedication of the altar on the day it was anointed” Offerings and prayer raise up the animal soul: through contemplation its own desire, rooted in the angels of the Chariot, is stirred into a fiery love that surpasses the G‑dly soul’s natural love. Every such new beginning first needs an encompassing “glory,” as the princes’ incense and precious vessels came on the day of the anointing, before the altar’s regular “eating.”
- מעט ביאור על זאת חנוכת המזבח A brief explanation of “This is the dedication of the altar” The incense and the anointing oil both reach the encompassing light of Atik, so they belong to “the day it was anointed,” while the altar’s eating draws only an inner light from Z’eir Anpin and comes “after it was anointed.” The oil can blend inner and encompassing light because both are rooted in a level above them, before which they are equal.
In sieben Tagen lernen Sonntag bis Shabbos
Der Rebbe bat darum, alle Maamarim der Wochenparsha in derselben Woche zu lernen, verteilt auf ihre sieben Tage. Hier ist die Parsha in sieben ungefähr gleich lange Abschnitte eingeteilt.