Torah Ohr · Sefer Bereishis · 安息日 12月12日
פרשת מקץ
帕拉沙 Mikeitz
16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。
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瑪瑪爾 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 A Brief Explanation of This The “daughter” is what is refined, and the “sister,” the master of Torah, is the one who refines. The Chanukah lamp hints at three unifications, reached through self-sacrifice in the Shema, Torah and mitzvos; in the Time to Come the refined “daughter” will be raised to be “a crown on his head.”
- רני ושמחי בת ציון כי הנני בא 「錫安的女兒啊，歡唱喜樂吧，因為看哪，我來到」 事奉 ה׳ 有兩個動向：歌唱，是靈魂渴望上升的心境，因 ה׳ 的隱藏而生，必須先行；喜樂，則是藉著妥拉（תורה，Torah）與誡命（מצוות，mitzvos）引下無限之光（אור אין סוף，Or Ein Sof）。在門外點燃的哈努卡燈，表明這光甚至能到達站在外面的人；先知也應許，ה׳ 親自來到流亡中的「錫安的女兒」那裡。
- 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 對上述內容的解說 有兩盞燈：一盞是靈魂，一盞是誡命（מצוה，mitzvah）。每盞燈中，有限的燈芯都引上源於混沌界（תהו，Tohu）的油；這油代表人的理智以及這個世界的物質之物，而油燃燒起來，便化為超越一切限度的愛與提升。這由下而上的提升，將「妥拉是光」——從收縮（צמצום，tzimtzum）以上而來的無限之光（אור אין סוף，Or Ein Sof）——引下，使之在這個世界顯露。
- כי אתה נרי ה׳ והוי״ה יגיה חשכי 因為祢是我的燈，הוי׳（Havayah） 靈魂是ה׳的一盞燈：妥拉（תורה，Torah）與敬畏是燈油，動物性靈魂（נפש הבהמית，nefesh habehamis）是燈芯；具有ה׳性質的靈魂（נפש האלקית，nefesh Elokis）的火焰轉化燈芯，使ה׳的真實在物質世界中發光。後來較為衰弱的世代，若無法憑自身點亮這盞燈，那麼超越有序世界的更高層次ה׳，便會照亮他們的黑暗，正如光明節（חנוכה，Chanukah）所示。
- ביאור על פסוק כי אתה נרי הנה בארוממך… An Explanation of the Verse “For You Are My Lamp” Light can be raised from below, as on Shabbos, or drawn down from above, as on Chanukah. The deepest light, rooted in the hidden wisdom within Keser, reaches the lowest places directly, through the physical mitzvos, tzedakah and the pure oil of Chanukah, without passing through the long chain of descent.
- 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.
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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。