Torah Ohr · Sefer Bereishis · شبات ۲۱ آذر
פרשת מקץ
پاراشاها מקץ
16 ماماریمِ آلتر ربه دربارهٔ پاراشا، به زبان عبریِ نسخهٔ کهوت، با امکان گشودن هر ارجاع منبع درست در همان‌جایی که آمده است. هر بخش کوتاه، همراه با ترجمه‌ای وفادارانه به فارسی و توضیحی کوتاه.
آغاز با مامار ۱ ادامهپاراشا به‌صورت PDFPDF · 6.9 MBText onlyThe Hebrew and the translation · PDF · 1.9 MB
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مامارها 16
- ויהי מקץ שנתים ימים ופרעה חולם וגו׳ “And it came to pass at the end of two years of days, and Pharaoh was dreaming” The love of G‑d awakened in prayer lasts only when it is held in the vessels of Torah and aimed at G‑d’s purpose, a dwelling place below; prayer that seeks its own experience forgets “Yosef,” and its light fades like Pharaoh’s dream.
- ויהי מקץ שנתים ימים ופרעה חלם והנה עומד על היאור “And It Came to Pass at the End of Two Full Years” (second maamar) The Torah sustains all the worlds, yet its true essence is G‑d’s own delight, far above them; a person who learns with that delight draws down a supernal love that protects the good of prayer, while one who lacks it has only a dot of G‑dliness that his desires can soon consume.
- ענין חנוכה The subject of Chanukah Love of G‑d has two sources, both from above: the power to kindle it at all (“when Aharon kindles”) and the added love that enlarges it beyond human measure (“when he tends”). A person reaches both through the mitzvos, which, like the oil of a lamp, are dark to the mind yet draw down G‑d Himself.
- ת״ר מצות נר חנוכה כו׳ The Rabbis taught: the mitzvah of the Chanukah lamp… Beis Shammai say… The mitzvos are the soul’s garments and the soul is the wick that lets G‑d’s light catch them. Chanukah’s lights, like the eight “princes of men,” draw an encompassing light from above wisdom that must be built up from below step by step; that is why Beis Hillel’s rule, ascending from one to eight, prevails.
- כי עמך מקור חיים באורך נראה אור For with You is the source of life; in Your light we shall see light The flow of life to the worlds is only “with” G‑d, not His essence; through Torah, mitzvos and the self-nullification of the heart, Israel draws His essential light down so that it is seen, and Israel is seen in that light.
- ביאור על הנ״ל An Explanation of the Above G‑d’s own “mitzvos” are the descent of His Infinite Light into the Sefiros: the mochin are the “tefillin,” and the light entering them is His “putting them on.” A person’s mitzvos draw that light into Atzilus, while nullifying one’s will and loving G‑d without limit draw down the Will of all wills itself, the “bowl” atop Zechariah’s menorah.
- רני ושמחי בת ציון כו׳ “Sing and rejoice, O daughter of Zion” The Midrash’s three names for Israel, “daughter,” “sister” and “mother,” are three ranks of divine service: one who must receive love of G‑d from above, the master of Torah whose halachah separates good from evil, and one whose Torah is joined to self-sacrifice at “One,” and so gives birth to the revelation of G‑dliness. In the Time to Come the “daughter” will rise with surpassing dignity.
- קצת ביאור על זה توضیحی کوتاه دربارهٔ این «دختر» آن چیزی است که پالوده می‌شود، و «خواهر» ــ استادِ تورات ــ کسی است که پالایش می‌کند. چراغِ حنوکا (חנוכה, Chanukah) به سه یگانگی اشاره دارد که از راه فداکاری تا پای جان (מסירות נפש, mesirus nefesh) هنگامِ خواندنِ شِماع (שמע, Shema)، از راه تورات و فرمان‌ها (מצוות, mitzvos) حاصل می‌شوند؛ در زمانِ آینده، «دخترِ» پالوده‌شده برکشیده خواهد شد تا «تاجی بر سرِ او» باشد.
- רני ושמחי בת ציון כי הנני בא “Sing and rejoice, O daughter of Zion, for behold, I come” Divine service has two movements: singing, the soul’s longing ascent, born of G‑d’s concealment, which must come first; and joy, the Infinite Light drawn down through Torah and mitzvos. The Chanukah lamp, lit outside the door, shows that this light reaches even one who stands outside, and the prophet promises that G‑d Himself will come even to the “daughter of Zion” in exile.
- ביאור על הנ״ל An Explanation of the Above: “Sing and Rejoice, O Daughter of Zion” Song is the soul’s yearning ascent from distance, and joy is G‑d’s light drawn down through Torah and mitzvos: angels have only song, souls have both, and in the future Malchus, the “daughter of Zion,” will have song and joy as one, through a drawing-down from G‑d’s very Self.
- מי כה׳ אלקינו המגביהי לשבת המשפילי לראות בשמים ובארץ “Who is like Havayah our G‑d, Who raises high to sit, Who lowers to see…” Scripture calls both the mitzvah and the soul a lamp. The G‑dly soul’s contemplation kindles a love that consumes even the animal soul, like oil drawn up a wick into the flame; the mitzvos lift the soul from below as encompassing garments, and the Torah’s light draws the Infinite Light down from above, so that G‑d is revealed below as above.
- ביאור על הנ״ל An Explanation of the Above There are two lamps, the soul and the mitzvah. In each, a limited wick draws up oil rooted in Tohu, the human intellect and the physical things of this world, and the burning of that oil becomes a love and an ascent beyond all measure; this ascent from below draws down “the Torah is light,” the Infinite Light from above the tzimtzum, revealed in this world.
- כי אתה נרי ה׳ והוי״ה יגיה חשכי For You Are My Lamp, Havayah The soul is a lamp of the Name Havayah: Torah and awe are its oil, and the animal soul is the wick that the G‑dly soul’s flame transforms, so that the truth of Havayah shines in the physical world. When later, weaker generations cannot light that lamp themselves, a higher Havayah, beyond the ordered worlds, illuminates their darkness, as at Chanukah.
- ביאור על פסוק כי אתה נרי הנה בארוממך… شرح آیهٔ «زیرا تو چراغ منی» نور را می‌توان از پایین بالا برد، چنان‌که در שבת (Shabbos)، یا از بالا به پایین کشید، چنان‌که در חנוכה (Chanukah). ژرف‌ترین نور، که ریشه در حکمتِ پنهانِ درونِ تاج (כתר, Keser) دارد، بی‌واسطه به پایین‌ترین جاها می‌رسد؛ این نور از راه מצוות (mitzvos) جسمانی، صدقهٔ شرعی (צדקה, tzedakah) و روغنِ پاکِ حنوکا، بی‌آن‌که از زنجیرهٔ درازِ نزول بگذرد، به آنجا می‌رسد.
- נר חנוכה מצוה להניחה כו׳ משמאל, כדי שתהא… The Chanukah Lamp: A Mitzvah to Place It on the Left The mezuzah on the right is the ascent from below, “a mitzvah is a lamp”; the Chanukah lamp on the left is the light of the Torah drawn down from above. The ascent is what draws the light, and it carries it even into the darkest places, so that darkness itself is turned into light.
- ביאור על הנ״ל An Explanation of the Above The mitzvos rise from below and the Torah’s light comes down from above, and it is the ascent that draws the descent: as air lets a flame shine and letters let an idea be revealed, “a mitzvah is a lamp” rises to Keser and draws down new light so that “the Torah is light.” So the mezuzah, the ascent, is on the right, and the Chanukah lamp, the Torah’s light drawn down to the doorway and outward, is on the left.
آن را در هفت روز بیاموزید یکشنبه تا شَبّوس
ربّه خواست که همهٔ مامارهای پارشای هفته در همان هفته و در طول هفت روز آن آموخته شوند. در اینجا پارشا به هفت بخش با طول تقریباً برابر تقسیم شده است.