Likkutei Torah · Sefer Shemos · Шабат 28 серпня
פרשת ראה
Парші Ре’е
12 маамарим Альтер Ребе про паршу, мовою оригіналу видання «Кегот», із посиланнями на джерела, що відкриваються саме там, де їх наведено. Кожен короткий розділ містить точний переклад і стислий коментар.
Почати з маамара 1 ПродовжитиПарша у форматі PDFPDF · 9.7 MBText onlyThe Hebrew and the translation · PDF · 2.6 MB
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Маамарим 12
- ראה אנכי נותן לפניכם היום ברכה וקללה את הברכה וגו׳ “See, I give before you today a blessing and a curse” At Sinai the Name Havayah was placed in the inner “face” of every Jew: its yud is an inborn self-nullification beyond reason, its upper hei is contemplation, and its vav and final hei are their flow into the heart and into thought, speech and action. In exile the Name is “not whole,” but through Torah and mitzvos a person draws down a blessing from the alef of Anochi, above all worlds, and that blessing is certain.
- אחרי ה׳ אלהיכם תלכו ואותו תיראו וגו׳ After Havayah your G‑d shall you walk G‑d tests a person not to learn anything, but so that by overcoming the concealment he will release the lofty G‑dly force hidden within it and gain Daas, a knowledge of G‑d as vivid as sight. The six commands of the verse then chart the soul’s path: love born of contemplation, inner fear, mitzvos guarded by Torah, and a servant’s obedience that binds even action to G‑d.
- ביאור אחרי An explanation of “After Havayah your G‑d shall you walk” The six commands of the verse are a ladder of service: contemplating that all the worlds come only from G‑d’s “back” (Malchus) arouses love, then awe, then the keeping of mitzvos guarded by Torah. These four are the four letters of Havayah, the service of the righteous; one who transforms his nature, “one who serves Elokim,” reaches above the Name, to “One, but not in number,” and cleaves to Him.
- כי תשמע בקול ה׳ אלקיך לשמור את כל… When you hearken to the voice of Havayah your G‑d Awe that comes from contemplating creation is only the outer key; the Torah is the inner key, through which G‑d’s very essence, the “I” who commands “today,” is revealed in the soul. That light endures only in the vessels of the mitzvos done in this world, and its aim is a bittul in which above and below are level: G‑d’s two “eyes” made one.
- ביאור הדברים An explanation of the words: “Now, the matter of the higher unity and the lower unity is known…” G‑d’s single “eye” on those who fear Him is providence through one unity alone, while His two “eyes” on the righteous are the higher and the lower unity joined, so that below becomes like above; drawn from Atika Kadisha through the Torah, this joining is “doing what is upright in the eyes of Havayah.” Yet there is also a higher awe, beyond Torah itself, which receives the undivided encompassing light: the singular eye above the two.
- ושמתי כדכד שמשותיך ושעריך לאבני אקדח וגו׳ (בישעיה… “And I will make your windows of kadkod, and your gates of ekdach stones” Teshuvah lifts the soul above even its source in G‑d’s thought, to His very essence, and tzedakah, which raises the animal soul, makes this possible. The verse’s two “suns,” of Havayah and of tzedakah, and the angels’ two stones, Yosef’s shoham and Binyamin’s yashfeh, are the two ways G‑d’s light reaches the world, drawn down from above and raised from below; in the Time to Come both will be fulfilled and joined in “great peace.”
- ושמתי כדכד שמשותיך “And I will make your windows of kadkod” The soul, rooted only in the vessels of Atzilus, is merely “pure”; through its descent into a body, teshuvah and physical mitzvos raise it to “holy,” the Infinite Light beyond all vessels. G‑d’s “like this and like this” promises both the rising of the worlds and the descent of the Infinite Light, yet man’s final purpose is not his own ascent but G‑d’s glory.
- וכל בניך למודי הוי׳ ורב שלום בניך וגו׳ “And all your children shall be taught by Havayah” The love and awe of prayer, born of contemplation (the hidden letters yud-hei), make a Jew a “child” taught by G‑d; but “great peace,” the joining of the world’s multiplicity and separation to G‑d’s unity, comes only through the “builders,” Torah studied under its yoke after prayer, which draws Chochmah into the lower awe and refines the world’s sparks. Charity then establishes and guards what the Torah has built.
- ביאור הדברים בענין א״ת בניך שהוא בחי׳ אהבה… An Explanation of “Do Not Read Banayich” Love (banayich, “your children”) builds the emotive attributes from Binah, but Malchus, the “house” that descends into the lower worlds, must be built by bonayich, “your builders”: Torah and awe rooted in Chochmah, whose restraint gives G‑d’s light only where there is bittul. Beyond both, tzedakah draws G‑d’s very essence, the King Himself, into a dwelling place below.
- אני לדודי ודודי לי I Am My Beloved’s, and My Beloved Is Mine Elul is the time when the King is “in the field”: before the revelation of Rosh HaShanah and Yom Kippur, the light of G‑d’s face shines to everyone from the level of Kel, the Infinite Light itself. A Jew goes out to meet it by seeking the lost spark within “from there,” and by holding the love he finds in the vessels of Torah and kindness.
- אני לדודי ודודי לי הרועה בשושנים I am my Beloved’s and my Beloved is mine, who grazes among the roses In Elul the Thirteen Attributes of Mercy, the thirteen-leaved “roses” of a verse whose first words spell Elul, shine from above so that a person can do teshuvah: a return that draws a new light from G‑d’s very Essence and fills every lack left in the mitzvos and in Torah study, which no one could reach by his own power.
- ביאור ע״פ אני לדודי An explanation on the verse “I am my Beloved’s” Study and action are each “greater” in their own way: the mitzvos come from Keser, the encompassing Divine will above Chochmah, yet it is the Torah, an inner light, that draws that encompassing light into the deed, for every makif is the inner light of a higher level. Teshuvah in Elul reaches higher still, to “the depths” from which the Thirteen Attributes of Mercy shine upon the soul from above.
Вивчіть за сім днів Від неділі до Шабату
Ребе просив вивчати всі маамарим тижневої парші протягом цього тижня, розподіливши їх на сім днів. Ось парша, поділена на сім приблизно рівних частин.