I wanted to share with you a sublime text, a text offered by my Maimon friend, a rabbi friend, indeed it may offend some surfers, but a good step towards peace is to make peace on our level, try to do what our governments can not do. This text is a gift said "modest" Mainmon my friend on the occasion of Eid El Adha, but a gift that warms the heart.
Happy reading everyone, and thank you for this text Mainmon fabulous.
"עשרה נסיונות נתנסה אברהם אבינו עליו השלום ועמד בכולם להודיע \u200b\u200bכמה חבתו של אברהם אבינו עליו השלום "
('ASSaRaH NiSSYiONOTH NaTNeSSaH AVRAHAM AVYNOU Alava Hashalom Vé'AMaD BéKOULaM LeHODiY'A Kamah KhaVaTO Shel Avraham AVYNOU Alava Hashalom) [Ten trials were given to our father Abraham, upon him peace, and he has overcome all this to show you the love of our father Abraham, peace be upon him (to the creator).] Pirkei Avot (5.3) The comment of Maimonides
said: "Ten Tests have been given to Avraham ...: and all are written (the Torah). The first exile, as it is written: "Go for you ..." (Genesis 12:1). The second is famine in the land of Canaan, when he had just arrived and D. he said "... and I'd make you a great nation, I will bless you and I enlarged your name" (Genesis 12:2). Then it says "And that was the famine in the country" (Genesis 12:10); It was a great event (as in total contradiction with the divine promise of verse 2). The third test was oppression of Egypt , when Sarah was taken by the Pharaoh. Fourth, war against the four kings. The fifth test was that of taking Hagar to wife when he was desperate for infertility by Sarah. Sixth, circumcision, which was made for him in his old age. The seventh, the oppression of the king Garar when Sarah was again captive. The eighth, the dismissal of Hagar . The ninth, return of his son Ishmael . The tenth, Itzhak ligation ('Akkedat Yitzhak).
This long preamble to introduce one of the darkest episodes and drama of Genesis. This episode is concentrated in a few verses in the chap.22 verse of Genesis 1 to 19. The ultimate test Avraham successful, "said the patriarch the father of all monotheistic religions and is the origin of the feast of Eid Qurban that Muslims celebrate the moment.
Was it necessary, after all the trials that Abraham had passed, adding it? What sense is there in D. to submit to such human problems, do not know it all? Queries who come seem endless and the challenge is to systematize all learn from. It is obvious that the teaching that results is fundamental to the extent that it is the foundation of the monotheistic faith that will be that men who come after Avraham.
Let us understand the dynamics and the meaning of what D. Avraham wanted.
What is striking about this test is that it is neither immediate nor momentary. It lasts three days, time needed to reach the selected location. During this time the text is almost purely descriptive, only a very short dialogue between father and son appears and found so amazing.But take the text (Genesis 22.1-8): (1) It happened after these facts and D. felt (נסה - NiSSaH) Avraham. And He said, "Abraham! . He replied: "Here I am! . (2) (D) said: "So take your son, your only one you love, Yitzhak! And go for you (לך לך - Lekh Lekha) to the ground and made Moryah mount, there, like 'Olah (burnt offering sacrifice) on a mountain I'll tell you. " (3) Avraham rose early in the morning and saddled his donkey and took his two servants with him and his son, Yitzhak, and he split wood the 'Olah and he arose and went unto the place which he had said D. (4) On the third day Abraham raised his eyes and saw the place far away. (5) And Abraham said to his servants: "Stay here with me and donkey and the young will go up there and we prostrate ourselves and we will get back to you." (6) And Abraham took the wood of the 'Olah and placed (charged) on his son Yitzhak and took in his hand the fire and the knife, And they went both together! (7) And Abraham said to his father Yitzhak, "My father! And he answered: "Here I am, my son! . And (Yitzhak) said: "Behold the fire and the wood but where is the lamb the 'Olah? "(8) And Abraham answered: 'D. see himself the lamb for the 'Olah, my son. " And they both went together.
Here is the beginning of the race. Seek to understand a little better some details. First sacrifice. This is a עלה '(Olah) [burnt] a sacrifice. It is a sacrifice where nothing remains to him who offers sacrifice because it is totally consumed by fire. It's a total sacrifice for D. Unlike other sacrifice which a portion remains for the men, here it is a complete gift and exclusive and D. It is also worth remembering that the word for sacrifice in general is קרבן (KORBAN) root קרב (Karavi) as meaning that close, as close to the floor near Karov means but also parents (relatives). So the sacrifice is a journey, an approximation to D. is a dynamic element.
If we analyze the verses, several factors challenge us. First in verse 1 the word "NiSSaH (felt). This speech is also one that will "NiSSaYon" (test) or the root is נס (Ness) which means miracle, banner. What event may thus include a miracle or a sign be? In fact the test requires a man to act beyond what is normal or expected of a human action and this time proves D. With this success in the test that Abraham should be overcome as a banner for Humanity, the name of D. will be associated with his as it is written: "Elokey Avraham Yitzhak Elokey Elokey Ve-Yaacov! "(D. Avraham, D. and D. Yitzhak Yaacov). That's what we said elsewhere the Talmud with the master Shime'on Sheta'h bin. It bought a donkey and a non-Jew discovered that a precious stone was tied on the blanket covering the ass. He sent the stone to the gentile by telling him that he had paid for a donkey and not a gemstone. The gentile then exclaimed: "Baruch ben Elokey Shime'on Sheta'h! "(Blessed is the D. Shime'on Sheta'h bin!) The non-Jewish sensed immediately that this action goes against human nature, it expresses a relationship with a higher reality. It is for him a kind of "small miracle" and so it associates D. the man who does so for that he said " Blessed be the D. Shime'on of bin Sheta'h! .
Verse 2, meanwhile, is a whole strange. It seems unnecessary in its repetitions. D. could simply say "take Yitzhak! . Why tell your son, your only one you love to finish by the name of the son? It almost looks like an insistence to mark the peculiarity of this son and thus increase the suffering of Avraham. Avraham son for this is the most precious, son of old age, carrying all his hopes. Here the midrash helps us and gives us an answer. The midrash tells us that these are the responses of D. dialogue with Avraham where Avraham said that does not appear. Here's the dialogue: D said: "Take your son! "Abraham replied:" Which one? I have two. . "Your Single! "And Abraham said:" They are both the uniqueness of their mothers! "D. said: "Whatever you like! "I love them both" Abraham answered. So D. said: "Yitzhak! .
Avraham demand certainty, that it's good that this event D. asks, that this is especially the son he cherishes more than anything else. But it also showed something else. Is that before all is said and concluded, there is still room for dialogue, which can take a little time. However once everything is clarified, so it is no longer lose a second successive verse actually tells us that Avraham rose early in the morning, he will not lose a moment to do what D. wants him.
The next transition is set only once, at once three days have passed without a word being said on this trip. The verse shows us that Avraham of a sudden look up and see that it happened. A Avraham who traveled all the way silently absorbed by what he will do. Avraham saw this test, no doubt, in many ways: He is the sentimental love and the hopes invested in the son; The intellectual and spiritual as Avraham has built its entire existence on Kedoushat Hashem (divine holiness) and respect for life that follows and, suddenly, this D. asked to voluntarily and consciously flout it all!
Once again we will use the Midrash (Tanchuma 22) to get a reply which torments him: "He went to the place" Satan comes to him and he appeared in the guise of an old man. He said, Where are you? Abraham replied: Pray. Satan said: For a man who goes to pray, What need of fire and a knife in his hand and wood on his shoulder? Avraham response: Maybe we'll spend a day or two, will pull us down a beast, will cook and eat. Satan said, Old Man! I was not present when the Holy One, blessed be He, said to you: "Take your son ...? Old! You lost your heart! The son who you've been given a hundred years, you're going to butcher? Abraham replied: This is the condition that I have. And if he pushes further proof, you can resist it? It replies: even in this case. Satan continued: Tomorrow it will tell you that you're a murderer because you have shed blood. Abraham replied: This is the condition that I have.
Seeing that Avraham was unwavering Satan transformed himself into a large river that cut the road. Abraham immediately went in, with water up to his knees, he told his servants to follow him and they followed him. When he arrived in the middle of the river waters rose to her neck. Then Abraham raised his eyes to heaven and said: Master of the world, you've chosen, you have revealed to me and you gave me said: "You are unique, as I am single. That shalt thou know my name in the world. Itzhak sacrificed your son to me as "Olah". Without losing a moment I started to perform your commands. Here the waters threaten to drown me. Itzhak if my son or I die, that will accomplish your word? Who proclaim the unity of your name? The Holy One, blessed be He, said: For life is through you that the unit will carry my name in the world. Immediately the Holy One, blessed be He, who admonished the river dried up and they were on land. Here is a long
midrash that requires some explanation. Actually it is the inner dialogue of Avraham and Satan, this particular angel is the angel accuser (and not the devil in Judaism can not and does not exist!), here is the consciousness of 'Avraham expressed. That inner voice that weighs and faces all the doubts that assail. These doubts are all temptations to surrender to obey the request of D. It is the paternal feelings expressed with the argument of the son received a hundred years. It is the voice of morality when he also said: tomorrow you shall say you are a murderer! Or the voice of faith is shaken when the man, who recognized only the existence of D., wonders what need of fire and the knife to pray? The question is somehow: prayer she has human sacrifice? And despite all these arguments, Avraham goes ahead. But there is also the temptation of external difficulties to itself, difficulties which objectively could be put forward as an excuse for non-fulfillment of what is asked, I wanted to but I could not! That is what symbolizes the transformation of Satan in the river! And here too, Avraham did not hesitate, he confronts the difficulty. He really wants to do, his answer is: That this condition ... no obstacles inside and outside can not stop to respect the will of God. But how come Khakhamim to deduce all this? They rely on the only conversation of everything Chapter 22, between father and son, verses 7 and 8. Few words but intense. Itzhak, which is designated here as the word son is seized by a fear appeal and his father. Avraham, who knows, soothes and replied, "Here I am, my son. And when the fateful question of Korban Avraham with his answer reveals the truth to Yitzhak and Yitzhak understands. This dialogue is introduced with: "They went both together "and ends with the same words! But before he was the son following the father without understanding, a silent march in which only one person has the knowledge, so then it is a common journey in which everyone knows and accepts the divine choice. The race is divided.
Now it is necessary to find and understand, at least in part the general meaning of the test. D. What do Avraham and learns what? Actually here is all that is asked Judaism. It is not enough simply to know but to act. Abraham knows he could think or be able to do so but what matters is not what we are capable but what we do. The act. It is also and above all learn to accept limits and reality. We are often worn by great feelings, great resolutions but usually end up in a vacuum, without any concrete action. The intention of Abraham is to demonstrate that man can give to D. with love what is most precious, even his son and his future. But D. which grows in the first instance, will stop to show him that even if this may seem like the ultimate love between D. and man, it is not part of God's plan and He requires man to give up this idea. This is the definitive end of the idea of \u200b\u200bhuman sacrifice for the monotheistic worship! But now, however, that D. in turn offers another lesson to Avraham. He gives "replacement" of the son to sacrifice a ram. But the phrase is not in place in the text. It is written (Genesis 22:13): "... תחת בנו (Takhat Benoa) [often means: instead of his son but literally: below her son] or there are several Hebrew words for say, "instead of" like Bimkom which means that the choice of the word Takhat by the Torah is not casual. It is clear to the rabbis, therefore, that special education is provided for us here. It is our understanding that this is not the major actions or intentions, which are those that will change things as often being too high are a lot of excuses they come into operation by any action! Not that they are just below, seemingly a little less meaningful, which will be crucial but they have no excuses not to be done! Here is another fundamental teaching of the 'Akedat Itzhak, the act taking account of our humanity. This expression is characteristic Takhat as the "law of retaliation" AYIN Takhat Ayin etc ... translates eye for an eye ... etc. Here too the idea that justice is perfect and absolute govern the world. But the principle is too high then there is the Takhat - the bottom. It is therefore of material compensation with money that is far from replacing what has been destroyed but to keep justice in the world and that is the one who "assaulted" accepts the principle of compensation and who is the victim accepts the principle Non taking absolute restitution. We are on earth and in heaven is not what we remember another verse of Genesis in the first chapter: "And the land is under (Takhat) heaven" We knew it, it is far from information transcendental appearance, but of this we learn that we must act within our means and not think only of absolute principles. Act for the good of all, to act thus through the denial that D. a human sacrifice, we learned that it is with the action within our reach, as are all mitzvoth, we develop our humanity. Why the 'Akedat Itzhak Avraham, accepted, made the Patriarch the father of all monotheistic.
Mainmon
Source: Blog Mainmon
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