Inspiração Semanal Reê

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

 

Inspiração Semanal – Reê.

 

  • Acendimento das velas* de Shabat em S. Paulo (02/09) –17:36

 

  • Término de Shabat em S. Paulo (03/09) – 18:30

 

 

O Refinamento da Natureza Humana.

 

Um dos motivos para a proibição de certos alimentos e a sua exclusão da nossa dieta de acordo com as Leis Dietéticas da cashrut, é o efeito do alimento sobre a natureza ou mesmo sobre a saúde física e mental. O renomado Maimônides, que foi também o maior médico de todos os tempos, declarou: "Eu afirmo que a comida que é proibida pela Torá é insalubre."


O ilustre Ramban, Nachmânides, em seu comentário sobre a Torá, bem como o Shulchan Aruch, declara que uma das razões da cashrut é o fato de que o alimento que comemos se torna parte da nossa carne e sangue e, a partir disso, a nossa natureza inteira, não só a saúde física, é afetada pelo tipo de comida que consumimos. Este é um dos motivos pelo qual somos proibidos de comer certos animais, aves de rapina e outras espécies, a fim de que não adquiramos as características e naturezas desses animais. Os animais que ruminam e tem cascos fendidos são mansos e inofensivos; eles não tem a ferocidade, a crueldade e a sede de sangue que possuem as feras.

Assim, ao comermos somente alimentos casher, sustentamos não só nosso corpo com a comida saudável que o Criador nos prescreveu, mas também nossa mente e as características naturais que podem ser refinadas através do alimento casher.


Há algo de especial que podemos apreender das duas características de ruminar o alimento e dos cascos fendidos, que estão ligadas à pureza e limpeza nos animais.


Embora os seres humanos não pertençam à categoria do reino animal, mas a uma classe própria - Medaber (a criatura falante) - cada ser humano tem algo do "animal" dentro de si. A parte as necessidades fisiológicas que o homem tem em comum com os animais, tais como comer, beber, dormir, etc.(embora essas necessidades sejam cumpridas de um modo distinto, e para propósitos distintamente humanos não apenas pelo comer e beber, etc.), cada um tem algo da "natureza animal" dentro de si, chamado "Nefesh Habahamit" (alma animalesca), que habita no corpo junto com a Nefesh Elokit (a alma Divina), que é parte da própria Divindade.


Desde que ruminar o alimento e ter cascos fendidos representam sinais de pureza no animal irracional, eles são também indícios de pureza na natureza animalesca do homem. o que significa isso?


Antes de mais nada, deve haver essa "procura de sinais da pureza" em tudo o que está ligado à nossa natureza animalesca. Isso em si é um princípio importante. Devemos examinar e pesquisar se mesmo aqueles aspectos da vida que tem ligação com as necessidades "animais" elementares, tais como comida, bebida, trabalho e recreação etc. trazem o selo da pureza e da limpeza. Isso exige duas coisas: "ruminar e cascos fendidos" num sentido específico. Explicando melhor: "Ruminar" significa também recordar e repensar algo; ponderar. Dos animais ruminantes extraímos a idéia do "ruminar" no homem, pensar e repensar de novo e de novo. Com demasiada freqüência nós "engolimos" idéias depressa demais sem digeri-las adequadamente. Algumas delas são boas; outras podem ser mais. Devemos dispor de tempo para "ruminar" a fim de realmente absorver no nosso sistema as idéias boas, e rejeitar as que não o são.


Ruminar o bolo em animais é a função da boca, e no homem,é a função da cabeça. Da cabeça, voltamo-nos para os pés. O "casco fendido" tem dois aspectos: o próprio casco ("parsa") e o fato de ser fendido, rachado em dois artelhos.


O casco em si é a cobertura córnea dos pés de certos animais. Diferente dos outros, que caminham sobre suas patas nuas, o animal de cascos não tem contato direto com o chão, pois os cascos os separam. (Em hebralco "Parsá" significa separação.) Aplicando-se essa imagem ao Nefesh Habaamit do homem, a lição é que o ser humano não deve ficar totalmente imerso em coisas terrenas; uma linha deve ser feita - uma "Parsá"- entre aquilo que é necessário e aquilo que não o é, pois permitindo-se coisas materiais, que em si são inofensivas, o homem facilmente pode cair na auto- indulgência excessiva, o que já é bastante prejudicial.


Como o casco deve ser fendido em dois artelhos, direito e esquerdo no animal considerado Casher, assim pode ser o "animal" dentro do homem: será considerado Casher nos aspectos terrenos e materiais da vida somente se existir um sistema de controle e equilíbrio, como os dois lados de uma balança, de outra forma, a pessoa se tornará escrava dos seus hábitos, seguindo somente um único padrão fixo.


Este então é o paralelo entre o animal irracional Casher e o "animal" Casher dentro do homem. Nos dois casos, os sinais de Cashrut serão encontrados nas duas características: "ruminar o bolo" e o "casco fendido".


Para finalizar, mais um ponto significativo: No gado, pode aparecer uma doença terrível, chamada "doença dos pés e da boca" (febre aftosa). É uma infeção aguda causada por um vírus e pode ser reconhecida pelas bolhas (aftas) que aparecem na boca e em volta dos cascos do animal. Ademais, é uma doença contagiosa, que pode ser facilmente transmitida não só de um animal para outro, como também do animal para o homem.


Não é notável que pé e boca estejam ligados desta maneira? Isto enfatiza ainda mais a lição que devemos haurir na natureza, pois tudo no mundo físico é a contrapartida no mundo espiritual. É pelo pé e pela boca que reconhecemos o animal puro; e se o animal estiver doente, a doença se revelará em sua boca e em seus pés. Igualmente no que se refere à parte "animal" da natureza humana. Se a natureza "animalesca" do homem tiver de ser pura e sadia - um animal "Casher" - ela deve possuir ambos sinais de pureza de "ruminar o bolo" e do "casco fendido".

 

Então ela se submeterá à orientação da alma Divina, que é sempre pura e santa. Assim, o indivíduo não será dilacerado por duas naturezas opostas em perpétuo conflito, mas gozará das bençãos da harmonia interior e da paz, e cumprirá a tarefa e o propósito na vida os quais o Criador o encarregou.

 

www.pt.chabad.org

Shabat Shalom.

Rabino Eddy Khafif

 

Mashiach na área!

 

Continuação...

Qual é o poder da mente, a força intelectual da alma? Simplesmente, que ela pode controlar, conquistar — compreender — qualquer coisa dentro de suas fronteiras, qualquer esforço sujeito à razão e à lógica.

Na alma de um homem, predomina esta força. O homem é o “nomeador”, aquele a quem na Criação se ordenou que subjugasse o mundo.

Mas a força intelectual da alma é limitada, confinada à capacidade do pensador, restringida pelo tempo, pelo espaço e pela duração da vida. A Redenção significa ir além da “realidade”, das percepções e das conclusões que pensamos serem verdadeiras...

 

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

 

Horário das Rezas de Shabat

 

-   Dia 02 de setembro, 19h Kabalat Shabat.

 

-   Dia 03 de setembro, 9h 30m Shacharit seguido de Kidush,e Minchá e 18h 30m 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 223 times Última modificação Sexta, 02 Setembro 2016 19:36

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Fonte: Chabad.org

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