Efrayimbenshalom

“… como la lluvia ligera sobre la hierba, como la lluvia intensa sobre el pasto.” (Deuteronomio, 32:2)

Rashi explica que todos los pastos (eisev) en general se llaman “hierba”, deshe en hebreo, cuando la tierra está cubierta de hierbas. Esto significa que las 613 mitzvot son adecuadas para todo Israel en general. “Como la lluvia intensa sobre el pasto.” Rashi explica que cada tipo particular de hierba se llama específicamente “pasto” o eisev . La intención del versículo es cada alma en particular en Israel, donde cada uno reconoce la negia ishit (motivo personal, parcialidad) de su corazón. Ninguna deficiencia de nadie es similar a otra; por lo tanto, en ese aspecto particular donde cada uno sabe que es deficiente, el aspecto correspondiente en la Torá debe reforzarse en ese mismo lugar hasta que finalmente se complete. Esto es “la lluvia intensa sobre el pasto”, “intensa” significa en gran medida, o aumentar la medida de la Torá específicamente en el lugar que falta.

Estamos transitando un momento muy especial del calendario hebreo: los _Yamim Noraim_, los días temibles o reverenciales que van desde Rosh Hashaná hasta Yom Kipur. Rosh Hashaná abre el año y nos coloca frente al juicio de Elohim, refinando nuestras intenciones para la vida que deseamos construir este próximo año. Yom Kipur, el gran Día de Expiación, nos invita a limpiar, reparar, pedir perdón, perdonar y volver a HaShem desde el amor.

Entre ambos se encuentran los _Aseret Yemei Teshuvá_, los diez días de retorno. Son días para hacer los últimos ajustes del alma antes de Yom Kipur: revisar el corazón, afinar la dirección, corregir lo necesario y elegir con más honestidad cómo queremos caminar este nuevo año.

Parashat Haazinu se compone principalmente del cántico poético de 70 líneas que Moshé legó al pueblo de Israel en el último día de su vida terrenal, y que en la perspectiva de la Jasidut se interpreta como el mapa eterno de la relación íntima y dinámica entre la chispa de Elohim (Nishmá) y la vasija terrenal (Guf o el mundo material).

Moshé comienza diciendo: "Escuchen, cielos, y hablaré; y que la tierra oiga..." (Devarim 32:1).

El Cielo (Shamaim) representa el alma, la conciencia elevada y lo espiritual; la Tierra (Eretz) simboliza el cuerpo, los instintos y la realidad física. La enseñanza más profunda del nivel sod (misterio)indica que el servicio a HaShem no ocurre solo renegando de la materia, sino logrando que el "cielo" en el hombre inspire a la "tierra", uniendo ambas dimensiones en una sola frecuencia de kedushá.

Shabat Shuvá (שבת שובה), también llamado Shabat Teshuvá, es el Shabat especial que cae entre Rosh Hashaná y Yom Kipur, dentro de los Diez Días de Arrepentimiento (Aseret Yemei Teshuvá). Su nombre proviene de las primeras palabras de la Haftarah:

"Shuvá Israel ad Adonai Eloheja"

"Vuelve, Israel, al Eterno tu Elohim" (Oseas 14:2).

Este Shabat ocupa un lugar muy especial en la tradición judía porque está dedicado a la teshuvá, el retorno espiritual, la reparación del alma y la reconciliación con Elohim y con las personas.

El 1ro. de Tishrei es Rosh Hashaná, pero Tishrei no es el primer mes sino el séptimo. El primer mes es Nisan, que se llama _Rosh Jodashim_, "Cabeza de los Meses".

Veremos que el ciclo anual judío es en realidad *dos ciclos*, que están en una relación de media vuelta el uno del otro: exactamente en la mitad del ciclo del año ocurre _Rosh HaJodashim_, y exactamente en la mitad del ciclo de los meses ocurre _Rosh Hashaná_, "Cabeza del Año".

Vaetjanán shows us Moshé pleading 515 times to enter Eretz Israel, because Vaetjanán has the same numerical value as Tefilá. Although he already knew HaShem’s decree, his plea teaches us the power of prayer that arises beyond merit, connecting directly with infinite mercy. When he is not permitted to enter, HaShem takes him to the summit of Mount Pisgá so that he may contemplate the Land from above. There, Moshé transcends the physical and reaches a vision of Jojmá, a wisdom so elevated that the body cannot sustain it, but the soul can receive it.

The heart of the parashá is the Shemá Israel. There, Absolute Oneness is proclaimed: Adonay Elohenu, Adonay Ejad. This pasuk unites the transcendent with the immanent, that which is beyond the worlds with that which is manifested in nature, and reveals that, at its deepest level, everything is one single reality.

The large letters, the Ayin of Shemá and the Dalet of Ejad, form the word “Ed” (witness). The Jewish soul has the task of being a witness to HaShem hidden behind the veil of the world. When a person, like a tzadik, completely nullifies his ego, his will becomes one with the Will of HaShem. From that place of self-nullification, the Light can shine without distortion. Therefore, expressions such as “The Father and I are one” speak of that union in which there is no longer separation between the vessel and the Source.

DEVARIM

First Aliyah: “Remembering to Transform: When Memory Becomes a Call to Faithfulness”

With Devarim begins the fifth and final book of the Torah. After 40 years in the wilderness, Israel camps on the plains of Moab opposite the Jordan. The unbelieving generation has died, and a new generation stands ready to enter the Promised Land. Moshé knows that he will not cross over, and during his final weeks he gathers the people to deliver speeches that summarize their history, renew the covenant, and spiritually prepare the nation.

This is not merely a historical review. Moshé interprets every event from the perspective of the Eternal in order to reveal its spiritual purpose.

“Whoever remembers the works of HaShem with a humble heart transforms the past into a school for living faithfully in the future.”

The Power of Words

“These are the words that Moshé spoke to all Israel…”

The name Devarim comes from dabar: word, matter, or event. In Hebrew, a word is not merely information; it is a force that produces reality.

Moshé does not deliver a political or sentimental speech. He conveys the words of the Eternal, words that will shape the destiny of Israel.

Rashi explains that Moshé refers to places indirectly in order to remind the people of their rebellions without shaming them. Correction seeks restoration, not humiliation. This is a principle for every spiritual leader.

MATOT MASEI

“Open the Doors to the Next Season”...

The double portions Matot and Masei cover everything from the laws concerning vows and the war against Midian, to the recounting of the 42 journeys/42 stations of the soul through the wilderness and the establishment of the cities of refuge before entering the Promised Land.

First Aliyah: The Kedushá of the Word and the War Against That Which Corrupts the Heart

The Torah begins to bring the book of BaMidbar to a close. The new generation is about to enter the Promised Land. Before crossing the Iarden, HaShem establishes two fundamental teachings: (Ha'Mashiaj still does not come because there is a generation that does not repent, and therefore so many things happen—earthquakes, failure to care for the environment, etc.)

The first teaching concerns the kedushá of the word. A people living under the covenant must be a people whose word has value. The second concerns the war against Midiam: the spiritual influence that had led Israel to fall into the idolatry of Baal-Peor had to be removed. We must strip ourselves of the old man, waging war against the Yetzer Hará and against negative external influences, but the worst enemy is the internal one.

Summary of Parashat Pinjás I 5786

“Zeal for Your House Consumes Me”...

✓ Pinjás and his zeal. Parashat Pinjás recounts how Pinjás, grandson of Aharón, stopped the plague in Israel by killing Zimrí and the Midianite princess Cozbí, receiving in return a covenant of shalom and an eternal kehuná. It also includes the census of the people, inheritance laws, the appointment of Iehoshúa as Moshé’s successor, and the instructions concerning the daily and festival offerings.

✓ Census of the people. A total of 601,730 men between the ages of 20 and 60 are counted, preparing the people for entry into the Promised Land.

✓ Division of the land. Hakadosh BarujHu instructs Moshé that the land is to be divided by lot among the tribes and families of Israel.

✓ The inheritance of the daughters of Tzelofjad. The five daughters of Tzelofjad claim their father’s portion of land, since he died without sons. Hakadosh BarujHu accepts their request, establishing a precedent in the laws of inheritance.

✓ Appointment of Iehoshúa. Moshé transfers the leadership to Iehoshúa, who will lead the people into the Land of Israel.

✓ Offerings and sacrifices. The daily offerings are detailed, along with the additional offerings for Shabat, Rosh Jodesh, and the festivals: Pesaj, Shavuot, Rosh Hashaná, Iom Kipur, Sucot, and Sheminí Atzeret.

Summary of Parashat Jukat–Balak I 5786

“The Power of Obedience”...

Parashat Jukat–Balak presents a series of events that, although they may seem unrelated, are deeply connected by one central message: “trusting in and obeying HaShem are more important than human logic, emotions, or visible results.” Throughout this portion, we see how HaShem guides Israel in the midst of the wilderness, even when the people make mistakes, murmur, or face moments of great pain. We also learn that the blessings and purposes of HaShem cannot be annulled by any human being.

The parashat demonstrates the importance of obeying the Creator’s instructions precisely, accepting that there are commandments that surpass our understanding, and recognizing that He continues to work even when we do not fully understand His ways.

First Aliyá: The Red Heifer — Trusting Even When We Do Not Understand

The first part of the Parashat begins with one of the most mysterious laws in the entire Torah: the commandment of the Red Heifer. HaShem commanded that a completely red cow, without blemish and which had never carried a yoke, be sacrificed. Its ashes were to be mixed with water to purify those who had become impure through contact with a dead body.

What is striking about this commandment is that it produced an apparently contradictory effect: while it purified the impure person, those who participated in preparing the purification water became temporarily impure themselves. From a human perspective, this law is difficult to understand.