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EMTSA PRAYER - MEDIUM

; Mark Rothko

According to the Maharal

the true way of just going through the middle, the emtsa

Andre Neher; The medium, not the place of compromise, but that excess values observed:

"sort of dimensional environment that allows two separate elements from each other to communicate .. . Without emtsa , some people remain eternally separated .... (It is) the medium of the Alliance in the theological sense of the word. "

Privacy (complicity) between the Master of Prague and Jerusalem ...

The Maharal emphasizes the danger of extremes. Too often when we want to do good for humanity that we succeed in genocide, conducted on behalf of disaster common good. And in philosophy is when we want to simplify theological ideas that 'they are deformed and that creates idolatry.

The Maharal notes the proximity of the roots "emtsa etsem "---""

the middle --- Gasoline

It then explains that the true way of just going through the middle, the emtsa, not the extremes, and that the emtsa even the sine qua non of gasoline, and particular gasoline as content of the divine message to man.

It takes as example the episode of Jacob's ladder.

Hebrew text we do not speak of a scale that goes from earth to heaven. The exact phrase is "artsa "..." shamaïma"

to earth to heaven ... .= middle.

is even more important following the interpretation of this text shows us that this is a dream, a prophetic intuition of communication with the divine begins by Tshuva, a dialogue established by man: the Angels starting up, not down: it was after the Tshuva that dialogue is established, and D. responds. But the scale is held in the interspace between the human and the divine, not attached to any side. The Maharal explains that these two worlds are too different to get to touch, but that is precisely the existence of an inter-space, a emtsa, an environment that enables communication to exist.

Another example shows the importance of this tradition reported by the Maharal of Prague. This is the Matan Torah. The tables of the law are placed between D. and Moses. There is also the Emtsa that enables communication and plays a crucial role Etsem.

to D. In return, it is still the Emtsa that will find the ideal communication between man and D., and just by a swinging motion more precise, s making an effort to achieve this ideal balance.

The Pfr Andre Neher highlighted in Jewish history this same movement of the arm with the Geula, redemption, deliverance, which echoes the galut, exile, until that the balance, the communication between man and D. be reinstated until Shehina that the divine presence to return to Jerusalem.

alliancefr

one hand, man, and on the other side, D.

D. and man are separated, and that in this separation, this "middle world" with emtsa that is tied their relationship.

D-Man. ... God

In this context, it becomes clear why the physical reality of Moshe Rabbeinu is nothing like that to which we are accustomed to the attendance of the human race. Thus, in his commentary aggadot the Talmud (Talmud Sota Treaty, end of chapter 1, pages 55sq.), The Maharal of Prague wrote about the verse "No one has seen his grave" (Devarim, 34, 6) that it would be wrong to understand that the Torah came here to teach us that knowledge of where Moshe Rabbeinu was buried ... Since we lack, what she came we prove the contrary, the reality is that even the greatest of the prophets is not in this world, about the unveiling! And though we sift all the sand that covers the "Har Nevo" - that is to say that mountain from which Moses left this world (Devarim, 34, 5) - we never find the body Moshe! And what, precisely because its existence is essentially beyond any perception insofar as it eludes the understanding.

In this sense we must understand this statement the least surprising of Midrash Cho'har Tov (Psalm 90) when explaining why Moshe Rabbeinu is called "Ich haElokim", he writes: "In its half way down, it was' Ich [a man] ', and its half way up, it was' Elohim - [an angel]'. " Because in fact, if the existence of Moshe escapes our apprehension, it is because that is " an intermediary (emtsa) between things that are above and those below ; gold is necessarily any intermediary composed of two dimensions [he articulates] ... That's why Moses can say 'I stood between God and you expose yourself to the Word of Gd' (Devarim 5:5) "(Maharal of Prague , Tiferet Israel, Chapter 21, page 67). At this point, including a little better now the uniqueness of this metaphysical reality own the greatest of prophets, it would be wrong to say that if Moshe Rabbeinu was actually before us today, perhaps the only would we not even ...!

Before concluding, we note, however, this statement of Rabbi Zadok of Lublin in HaCohen cited passage from his book when he says: "The special force attached to the last book of the Sefer Torah - the" Mishneh Torah "- that any one who reads it is in the same position as if he actually listened to the mouth of Moshe Rabbeinu himself. So when he says: 'These are the words that Moses addressed (...)' should read: 'These are the words that Moshe sent through the mouth of one who reads it. "

Yehuda Re

shiurim