Likkutei Torah · Sefer Shemos · Shabbos 2 ottobre
פרשת ראש השנה
Parashot Rosh Hashanah
7 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 7
- דרושים לראש השנה ועשי״ת ויוהכ״פ Discourses for Rosh HaShanah, the Ten Days of Teshuvah and Yom Kippur: “Blow the Shofar at the New Month” On Rosh HaShanah the life-force of all the worlds withdraws and is renewed, and G‑d’s Kingship must be drawn down anew. For one who has blemished his Torah and mitzvos this is possible only through the Supernal Will that is above wisdom, which is aroused by a wordless cry from the depth of the heart: the cry of teshuvah and of the shofar.
- תקעו בחדש שופר כו׳ “Blow the shofar at the New Moon” Rosh HaShanah falls on the day man was created, not the day the world began, because the purpose of creation is not the world’s appearance as a separate “something” but its nullification to G‑d, which began when Adam willingly accepted G‑d’s kingship. Each Rosh HaShanah this nullification is drawn down for the whole year, through a person’s weeping over his soul’s descent, voiced in the shofar.
- להבין המשנה [רפ״ד דר״ה] י״ט של ר״ה שחל… “To understand the Mishnah: When the Yom Tov of Rosh HaShanah fell on Shabbos” The shofar draws G‑d’s delight into His Kingship from a source higher even than the delight of Shabbos. Because Shabbos reveals delight by itself, the Sages could set the shofar aside on Shabbos in the Second Temple era, when the shofar’s higher level, rooted in Binah, could not reach beyond the Temple, “the gate of heaven”; the lulav, a lower drawing, could, and so it was not affected.
- והיה ביום ההוא יתקע בשופר גדול ובאו האובדים… “And it shall come to pass on that day that a great shofar shall be sounded” The shofar of Rosh HaShanah draws G‑d’s kingship down anew from the encompassing light into the light that fills the worlds, renewing the year’s life and filling the blemishes of sin through the inner heart’s cry; yet even the encompassing light is still defined by the worlds. The “great shofar” of the Future will draw from G‑d’s essence beyond all worlds, the Will of all wills, and so it will reach even the most distant souls and bring complete self-nullification and awe.
- להבין ענין הפסוק מי אל כמוך וגו׳ שהוא… To Understand the Verse “Who Is a G‑d Like You” G‑d’s supernal kindness (Kel), flowing from the Infinite Light that is above time, reaches specifically the lowest place, as water runs downhill. Teshuvah with kelos hanefesh, born of the knowledge that all of time is a moment before G‑d, reaches that level; and even one who cannot rise so high draws it by seeing his own lowliness and making himself like “leftovers,” for then G‑d bears the desire behind his sin and treads down the act, removing what separates his soul from Him.
- שיר המעלות ממעמקים קראתיך ה׳ A Song of Ascents: From the Depths I Have Called You, Havayah Every Jew’s soul has two levels: Yaakov, which gives life to the body and can be cut off by sin, and Yisrael, the soul’s encompassing root, which is never separated from G‑d. Calling “from the depths” means reflecting on how far the G‑dly soul has fallen, which opens the depth of the heart, arouses G‑d’s boundless compassion, and leads to drawing G‑dliness down into this world through Torah and mitzvos.
- יחיינו מיומים ביום השלישי יקימנו וגו׳ (בהושע סימן… “He Will Revive Us After Two Days” The two days of Rosh HaShanah and Yom Kippur, “the third day,” are stages in returning to the inner point of the heart, where Israel is the innermost heart of G‑d. A heart closed by sin is reopened in prayer through mercy aroused over the soul’s fall, and G‑d answers by opening the hidden source of mercy, until the two Names, Havayah and Elokim, make the double heart one.
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.