Inspiração Semanal Matot-Massei

encontrado em chabad.org encontrado em chabad.org encontrado em chabad.org

 

Inspiração Semanal – Matot-Massei.

 

  • Acendimento das velas* de Shabat em S. Paulo (05/08) –17:25

 

  • Término de Shabat em S. Paulo (06/08) – 18:21

 

 

A Essência Interior de um Judeu.

Por Eli Touger

A conclusão do tratado Chaguiga e toda a sequência de Moed (Festividades) registra uma diferença de opinião entre Rabi Eliezer e os Sábios quanto a por que o Altar de Ouro e o Altar de Cobre do Santuário não serem suscetíveis à impureza ritual.

Rabi Eliezer explica que os altares eram considerados como a terra. Assim como a terra não pode contrair impureza ritual, o mesmo ocorre com esses altares. Nossos Sábios, ao contrário, afirmam que a razão é que as coberturas de ouro ou de cobre eram meramente um revestimento. Como tal, eles eram subordinados ao (e considerados uma extensão do) material interior dos altares, que não era suscetível à impureza ritual.

A Torá, que foi dada por um D'us infinito, é, ela mesmo, infinita. Suas lições são igualmente relevantes em todos os tempos e em todos os lugares. Ela tem a mesma força agora, na escuridão do exílio, como quando foi entregue a Moshé no Monte Sinai.

Uma marca da infinitude da Torá é que todo conceito nela tem intermináveis interpretações. Em geral, estes são divididos em quatro categorias: pshat, o significa simples; remez, um significado ou uma alusão mais profunda; derush, uma homilia; e sod, um conceito místico fundamental.

Uma alusão derivada do ensinamento mencionado acima nos oferece lições relevantes às nossas vidas diárias, pois, em seu próprio lugar, toda pessoa serve como “um santuário em microcosmo” no qual repousa a Presença Divina.

Havia vários artigos sagrados no Santuário e no Beit HaMicdash. Similarmente, dentro de nossos “santuários” individuais existem “artigos sagrados”: nosso intelecto, nossos sentimentos etc. Nesses assuntos, existe a possibilidade para a “impureza ritual”: a intenção egoísta, influência secular ou um pensamento profano podem penetrar. Existe até a possibilidade do pecado, fazer o oposto da vontade de D'us, e agir em conflito com as diretivas da Torá e suas mitsvot.

Continuando a analogia, o pecado torna impuros os “artigos sagrados” da pessoa - seus pensamentos ou sentimentos. Torna-se, assim, necessário desenvolver um meio pelo qual aqueles “artigos sagrados” possam ser retornados ao santuário de D'us, preservados da impureza que assola o mundo. Pois o santuário de D'us – todo homem, mulher ou criança judia – deve ser puro.

Em relação aos assuntos materiais, e similarmente em relação ao potencial espiritual, a humanidade é dividida entre ricos e pobres. Ouro serve como uma analogia para o rico4, enquanto os pobres são associados ao cobre.

A essência judaica de todo judeu, o pintele Yid, permanece intacto, independentemente das dimensões interiores ou exteriores de sua personalidade. E este aspecto de seu ser tem um desejo: cumprir a vontade de D'us. Como meu honrado sogro, o Rebe, dizia6: “Nenhum judeu deseja, nem ele pode, desfazer sua ligação com D'us”.

Conseqüentemente, todo judeu pode ser considerado um altar para D'us. O que é um altar? Um lugar onde nós sacrificamos o nosso yetzer hara, nossa má inclinação e trazemos um sacrifício para D'us. Este conceito é relevante para todos os judeus: tanto para o rico (que pode ser comparado ao Altar de Ouro), quanto para o pobre (que é comparado ao Altar de Cobre). O verdadeiro desejo de todos é sacrificar o yetzer hara e cumprir a vontade de D'us.

Como mencionado, os altares não são suscetíveis à impureza ritual. Os dois argumentos dados também podem ser interpretados no contexto de nosso serviço Divino. O primeiro argumento sustenta que os altares são considerados como a terra. Isto se refere à qualidade da humildade, como dizemos em nossas rezas7: “Que a minha alma seja como pó para todos”. Assim como todos andam sobre a terra, também uma pessoa humilde não tem egoísmo e nenhum outro desejo além de cumprir a vontade de D'us como expresso na Torá e suas mitsvot. Este é o argumento ensinado por Rabi Eliezer ben Horkinus, referido como “Rabi Eliezer, o Grande” , considerado como “equivalente a todos os outros Sábios de Israel”. Apesar disso, ele continuou tão humilde que “nunca mencionou um ensinamento que [ele] não tenha ouvido de [seus] professores”.

Esta abordagem o permitiu ver a dimensão interior do caráter de todo judeu, apreciando o nível do qual é dito9: “Israel, a Torá, e o Santo, bendito seja Ele, são todos um”, isto é, toda a vida de um judeu consiste da observância da Torá e seus mandamentos. Rabi Eliezer ensinava aos seus estudantes que intelecto e bitul (auto-transcendência) não são opostos e, de fato, complementam um ao outro, como refletido em seu próprio serviço Divino: “nunca mencionando um ensinamento que [ele] não tenha ouvido de [seus] professores”.

Os Sábios oferecem um segundo argumento, pois eles sentem que a abordagem de Rabi Eliezer é muito difícil para o público em geral. Em vez disso, eles pensaram sobre a dimensão externa de um judeu. Pode acontecer que uma pessoa fracasse em seu caminho de serviço Divino. Isto é particularmente verdadeiro em relação a um judeu que pode ser comparado ao Altar de Ouro. Já que ele está envolvido com assuntos relativos ao ouro, ele pode se distrair e, por um breve período de tempo, pode ignorar o cumprimento da vontade de D'us. Similarmente, um judeu que pode ser comparado ao Altar de Cobre pode ser confrontado pelos apertos financeiros que o fazem violar a vontade de D'us. Entretanto, nossos Sábios mantêm que estas transgressões ocasionais não fazem nem o judeu rico nem o judeu pobre se tornarem impuros.

O raciocínio é que tanto o ouro quanto o cobre são coberturas superficiais. As dimensões interiores de todo judeu continuam imunes à impureza. Além disso, esta dimensão interior é tão poderosa que a dimensão externa se torna subordinada a ela. Em outras palavras: toda pessoa, no final, se voltará a D'us em teshuvá e apreciará a Verdade. Ele compreenderá que a vida de um judeu é somente Divindade, e que esta Divindade pode ser tocada somente por meio do estudo da Torá e a observância das mitsvot.

Além disso, tal conduta é o meio que nos permite receber as bênçãos que D'us promete, como está escrito10: “E se vocês andarem em Meus estatutos e observarem Meus mandamentos... a terra proverá sua safra, e as árvores do campo darão seus frutos”.

www.pt.chabad.org

Shabat Shalom.

Rabino Eddy Khafif

 

 

Mashiach na área!

O Talmud declara que somente pelo mérito das mulheres judias é que Israel foi redimido da servidão no Egito. Séculos depois, o grande místico judeu, Rabi Yitschak Luria, conhecido como o Arizal, escreveu que o mesmo será verdade no futuro. Mashiach virá para redimir o povo judeu do exílio através do mérito das mulheres judias.

http://www.admatai.org/iniciantes/mensagem_11.htm

 

Horário das Rezas de Shabat

 

-   Dia 05 de agosto, 19h Kabalat Shabat.

 

-   Dia 06 de agosto, 9h 30m Shacharit seguido de Kidush,e Minchá e 18h 20m Arvit e Havdalá.

 

 * A Brachá das velas de Shabat.

 

Baruch Atá AD-O-NAI ELO-HE-NU Melech Haolam Asher Kideshanu Bemitsvotav Vetsivanu Lehadlic Ner Shel Shabat Kodesh.

  

Inspiração semanal” é um periódico eletrônico do Beit Chabad “Ohel Yossef” Vila Mariana

Lido 190 times Última modificação Sexta, 05 Agosto 2016 15:16

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Fonte: Chabad.org

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