Efrayimbenshalom

Quizás esta sea una de las particularidades más bellas del estudio de Torá: nunca llegamos realmente a un “final”. Siempre volvemos a Bereshit, desde un nuevo lugar. Ya no somos las mismas personas que comenzaron a leerla el año pasado.

Hemos atravesado todo un año, vivimos, aprendimos, cambiamos, nos equivocamos, reparamos, celebramos, hicimos teshuvá. Y ahora volvemos a las mismas palabras con otros ojos.

Caín no es solo como un personaje histórico, sino como el arquetipo de la lucha interna del ser humano entre la envidia y la maestría sobre sus impulsos, donde la actitud del corazón ante Elohim determina el fruto de las acciones.

Los sabios enseñan que Caín no examinó sus propios actos para corregirse, sino que fijó su mirada en el éxito de su hermano. La envidia le impidió aprender y crecer.

La diferencia entre ambos hermanos no estaba en lo que recibieron de Elohim, sino en cómo respondieron ante Él.

Enseñanza: La envidia aparece cuando nos comparamos con la bendición ajena en lugar de desarrollar nuestros propios dones.

"Bereshit bará Elohim et hashamayim ve'et haaretz"

Los sabios observan que la palabra Bereshit puede leerse como:

Be-Reshit = "Por medio del Principio".

¿Quién es ese "Principio"?

En el Brit Jadashá, Yohanán (Juan) comienza su evangelio diciendo:

"En el principio era el Verbo (davar)... y todas las cosas por él fueron hechas."

SHOFTIM

Moshé reviews the laws necessary for Israel to live as a civilized and holy society in the Promised Land. The first thing he establishes is justice:

“Judges and officers you shall appoint in all your cities, and they shall judge the people with righteous judgment.”

Justice could not depend on power, influence, or bribery. A judge was forbidden to show partiality because bribery blinds the eyes of the wise.

If a case was too difficult for the local court, it had to be brought before the higher authority: the cohanim and the Supreme Court, which had its seat at the Sanctuary. Its decision was final, and refusing to obey it was punishable by death.

On the inner level, Shoftim represents the mind that discerns between good and evil, connected with Biná, understanding. Shotrim represents the power of will that carries out this discernment in the body.

The inner “bribe” is self-love and vanity, which corrupt our judgment. Therefore, the Torá requires judges to be placed at the “gates” of the body: the eyes, ears, and mouth, in order to filter what enters and what comes out.

Idolatry is also regulated. Offering animals with defects to HaShem is prohibited because the korban means “approach,” and it must be whole, without duplicity in the heart.

REÉ

First Aliyá

Moshé tells the people: “See, I set before you today a blessing and a curse.” The blessing comes if they obey the commandments of HaShem, and the curse if they turn away. This choice will be proclaimed on Mounts Guerizim and Eibal when they enter the Land.

HaShem asks that worship be centralized: “the place that HaShem will choose to cause His Name to dwell there.” Sacrifices will be brought there. Offering sacrifices in other places is forbidden.

Animals may be slaughtered for food anywhere, but the blood is forbidden because it belongs to the Altar.

There is also a warning concerning the false prophet and anyone who entices others toward idolatry: they must be judged.

The laws of kashrut are repeated, concerning permitted animals and fish, as well as birds that are not permitted.

Then come the laws concerning tithes: a portion is eaten in Yerushalayim, or it may be exchanged for money in order to purchase food there. In certain years, that tithe goes to the poor.

The firstborn of the livestock are offered in the Temple, and their meat is eaten by the Cohén.

Great emphasis is placed on tzedaká: helping those in need through a gift or a loan.

EKEV

Moshe continues with his farewell. Promises of abundance, the people recite Shemá and fulfill mitzvot. Hashem will fulfill His covenant.

Moshe remembers the 40 years in the wilderness. Man does not live by Lejem alone. The 7 species and fruits of Israel: wheat, barley, grape, pomegranate, olive, fig, and date. The warning against pride: “When you have wealth, do not forget where you come from, and you must share what Hashem provides for you.” Remember who gives you wealth.

The sin of the golden calf is also mentioned. Fundamental mitzvot:

Circumcise the heart. The prayer Birkat Hamazón. Shemá Israel — second paragraph.

First Aliyá

The first Aliyá of Ekev begins with an extraordinary promise. The word Ekev literally means “heel” or “consequence,” indicating that the blessings described in this section are the result of listening to and obeying the voice of Hashem.

Moshe reminds the people that faithfulness to the covenant brings life, protection, and prosperity, but he also warns that abundance must never coincide with or lead to pride or forgetfulness of Hashem. This Aliyá looks toward the past in order to interpret the 40 years in the wilderness as a school of spiritual formation. HaShem allowed trials, scarcity, and dependence in order to teach Israel that true life does not depend solely on material food, but on His word.

Cuando Moshe Rabenu bendijo a las tribus de Israel antes de su muerte, unió las bendiciones a las tribus de Isajar y Zebulún: "Y de Zebulún dijo: 'Alégrate, Zebulún, en tu salida, e Isajar en tus tiendas". La bendición de Isajar es clara. Tenía to-das las razones para alegrarse porque pasaría su tiempo en las "tiendas" de estudio de Torá, el bet midrash (véase Rashí). Pero ¿por qué Zebulún estaría feliz de "salir" y hacia dónde se dirigía?

_Devarim 33: 1 al 34: 12_

Parashat Vezot HaBerajá es la última sección de la Torá, leída en la festividad de Simjat Torá. En ella, Moshé bendice a las doce tribus de Israel antes de ascender al Monte Nebo, donde contempla la Tierra Prometida y fallece.

Esta parashá no representa un final, sino el punto de máxima elevación y la conexión eterna entre Hakadosh BarujHu, la Torá y el pueblo de Israel.

Sheminí Atzeret (שמיני עצרת, "la Asamblea del Octavo Día") es una de las festividades más profundas y misteriosas del calendario bíblico. Aunque está unida a Sucot, la Torá la presenta como una celebración independiente (Levítico 23:36; Números 29:35).

El séptimo día de Sucot es conocido como Hoshaná Rabá (הושענא רבה), "la Gran Salvación". En la tradición judía tiene un significado profundo porque representa el cierre espiritual iniciado en Rosh Hashaná y Yom Kipur. Es considerado el último sello de los decretos celestiales del año.