Likkutei Torah · Sefer Shemos · 安息日 7月31日
פרשת מטות
帕拉沙 Matos
7篇阿爾特雷貝的帕拉沙瑪瑪爾，採用 Kehot 版希伯來文，每一處出處引文皆可在其出現處直接開啟。每個短篇均附有忠實的中文譯文和簡短解說。
你在帕拉沙 Matos中的進度
瑪瑪爾 7
- וידבר משה אל ראשי המטות וגו׳ איש כי… And Moshe spoke to the heads of the tribes The mitzvos, done with lowly physical things whose root is higher than the soul, draw down G‑d’s holiness that is set apart from all worlds; this explains the Sages’ ladder of abstinence, holiness, humility and fear of sin, Moshe’s “This is the thing,” and why a vow must be tied to something consecrated.
- ביאור ע״פ וידבר משה אל ראשי המטות An explanation of the verse “And Moshe spoke to the heads of the tribes” The independent “somethings” of creation come from the shattered vessels of Tohu, whose root is higher than the orderly World of Tikkun; so man, though last in creation, can raise them to their lofty source through Torah, mitzvos and holy speech, and in doing so draw a will beyond all limits into himself and into the world.
- ואשה כי תדור נדר לה׳ כו׳ בנעוריה כו׳ “And a woman, when she vows a vow to Havayah” The Congregation of Israel, the “woman” of the vow, loves G‑d in two ways: the cool love of a son for his father, which in exile can only subdue the physical and so needs vows as a fence; and the fiery love of a wife for her husband, drawn from the Torah, which transforms the physical and so “annuls” the vow. That Torah love is Yaakov’s attribute of truth, constant self-nullification, through which the final, lasting redemption comes.
- ושמע אביה את נדרה “And her father hears her vow” The fences and stringencies of the Sages are an expression of G‑d’s great love, and a person who is exacting with himself beyond the law draws that love down from beyond all the worlds. “Her father,” who annuls the vow, is this great love, supernal Chochmah: a vow, like all restraint, only subdues evil, while the father’s love releases the soul’s bonds and turns darkness itself into light.
- עיני כל אליך ישברו וגו׳ “The eyes of all look to You with hope” Knowing G‑d becomes real when the mind’s contemplation passes through the “gates” of Binah into the heart and is absorbed there. The Congregation of Israel moves from kol, the betrothed who longs from afar, to kallah, the bride united with G‑d under the chuppah of the Supernal Will.
- החלצו מאתכם וגו׳ “Arm from among you” Midian, whose name means strife, is baseless hatred: the force of division, the direct opposite of the Name Havayah, in which even opposites become one. The war against it is “the vengeance of Havayah,” and it is won only through the two kinds of peace that the Torah makes, above and below, in the worlds and in the soul, until all Israel is one, “as one man.”
- ביאור ענין החלצו מאתכם יחלצו מיבעי ליה דהא… An explanation of “Arm yourselves from among you” Midian is rooted in Tohu itself, the primordial state in which the divine attributes stood back to back, each pure and unable to yield to its opposite. Such separateness is overcome only by inter-inclusion, the peace above and below that the Torah of Moshe draws down through Chochmah and Daas, and therefore only by all Israel together: “arm yourselves,” all of you.
七日學習計畫 星期日至安息日
雷貝要求在該週內學完當週帕拉沙的所有瑪瑪爾，分七天進行。以下將帕拉沙分成七個篇幅大致相等的部分。