Likkutei Torah · Sefer Shemos · Shabbos 11 settembre
פרשת כי תצא
Parashot Ki Seitzei
8 maamarim dell’Alter Rebbe sulla parsha, nell’ebraico dell’edizione Kehot, con ogni marei makom aperto nel punto in cui compare. Ogni breve sezione è accompagnata da una traduzione fedele e da una breve spiegazione.
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I maamarim 8
- כי תצא למלחמה על אויביך ונתנו ה׳ אלהיך… When You Go Out to War against Your Enemies Prayer is a daily battle with the animal soul: just as fire from heaven once consumed the offering on the altar, contemplation in prayer draws down the “fire above,” which burns away the animal soul’s craving for worldly pleasure and turns it into a burning love of G‑d. Yet no one can change his nature alone; G‑d’s help comes through the Torah and the mitzvos.
- כי תצא למלחמה על אויביך וגו׳ “When you go out to war against your enemies,” etc. Prayer is a daily war against the animal soul. By his own effort a person wins the outer heart, the love born of contemplation; this victory earns, as a gift from above, the revelation of the point of the heart, the soul’s essence rooted beyond the worlds, which alone transforms evil into good and rises, through Torah, mitzvos, teshuvah and weeping, to cleave to G‑d Himself.
- ביאור כי תצא An Explanation of “When You Go Out” Man’s tzelem, the “image of G‑d,” has three levels named by its letters: the tzadi, G‑dliness clothed in the soul, which is the captive “woman of beautiful form”; the lamed, the soul’s mazal that remains above as a makif; and the mem, a still higher makif. The steps of the Torah’s passage on the captive woman describe how that captive G‑dliness is gathered, freed from the “garment” of kelipah and raised through ever higher levels of teshuvah.
- כי תהיין לאיש שתי נשים האחת אהובה והאחת… “If a man has two wives, the one loved and the other hated” The G‑dly soul descends to wage a daily war, in prayer, with the animal soul, the “hated” wife of the verse. Because the animal soul’s root is very high, from “before any king reigned,” its refinement brings the boundless love of “with all your might,” greater than the love the soul had before its descent: the “firstborn” comes from the hated one.
- ולא אבה הוי׳ אלהיך לשמוע אל בלעם ויהפוך… “But Havayah your G‑d was not willing to listen to Bilam” G‑d’s refusal, beyond reason, to hear the accuser answers the Jew’s own love for Him beyond reason, the tip of the yud of Havayah in the soul. And when a penitent cries out “with all your might” from the hidden depths of his soul, G‑d’s love from above does more than ignore his sins: it turns them into merits, the curse into a blessing.
- ביאור ולא אבה An Explanation of “But Havayah Your G‑d Was Not Willing” The letters of the Name Havayah map both G‑d’s descent into the worlds and a person’s service: the tip of the yud is the hidden love above reason, the yud and hei are the contraction and expansion that self-nullification and contemplation draw down, and the vav and hei are Torah and the mitzvos. Above them stands a higher Havayah, reached only by the baal teshuvah’s love “with all your might,” which washes sin away and turns the curse itself into a blessing, as at Ne’ilah on Yom Kippur.
- כי ההרים ימושו והגבעות תמוטינה וחסדי מאתך לא… “For the mountains shall depart and the hills shall totter, but My kindness…” The Patriarchs are the “mountains” that lift Israel step by step, and the mitzvos draw G‑d’s will down along their three lines; but in exile only teshuvah, which awakens G‑d’s “great compassion” beyond the ordered chain of worlds, can bring the redemption, when the “mountains” will pale before G‑d’s own kindness.
- ביאור הדברים בענין בחי׳ בע״ת דמשכין ליה בחילא יתיר An explanation of the level of baalei teshuvah, who “draw it with greater strength” The tzaddik’s mitzvos draw divine light in measured order, through the vessels of Z’eir Anpin and from world to world. The baal teshuvah’s return arouses “great compassion” from Arich Anpin and Atik, above all vessels, where above and below are equal, so that this light reaches even the lowest level in full.
Studialo in sette giorni Da domenica a Shabbos
Il Rebbe chiese che tutti i maamarim della parsha settimanale fossero studiati nel corso della stessa settimana, suddivisi nei suoi sette giorni. Ecco la parsha in sette parti di lunghezza approssimativamente uguale.