חיפוש במערכת החדשה
שיעורים לפי נושאים
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דבר תורה לפרשת בחוקותי – קודש, יוסף וירושלים

חומש ויקרא שנסיים השבת התחיל במילים בקריאת הכיוון של ה' אלינו. למדנו כי הקריאה הזו מצביעה על קיום עוגני קודש בעולם, בהם: עבודת הקורבנות, מועדים, טומאה וטהרה. והפרשה האחרונה עוסקת ביסוד הבחירה חופשית: "אם בחוקותי תלכו".

ההתחלה והסוף, הקודש והחול, הקריאה והבחירה – מלמדים על המסר של החומש: ישנה קדושה בעולם – והבחירה בידיך לגלות אותה בחייך האנושיים.

כיצד ניתן לעשות זאת?

רש"י על הפסוק אומר:

אם בחקתי תלכו: יכול זה קיום המצות, כשהוא אומר ואת מצותי תשמרו, הרי קיום המצות אמור, הא מה אני מקיים אם בחקתי תלכו, שתהיו עמלים בתורה:
ואת מצותי תשמרו: הוו עמלים בתורה על מנת לשמור ולקיים, כמו שנאמר (דברים ה א) ולמדתם אותם ושמרתם לעשותם:

מסביר רש"י כי בכדי לבחור בקודש יש לעמול בתורה, וללמוד הלכה למעשה.

  • עמל תורה – אינו לימוד מוגדר, דבר שניתן לכמת אותו במספר של שעות – אלא זוהי תנועה נפשית תמידית שנעה במעגל של אין סוף. כך למשל מסביר המהר"ל את הפסוק "אדם לעמל יולד" – אדם נולד לעבודה מתמדת בפיתוח האני הרוחני שלו כל עוד נשמת אלוקיו באפו.
  • הלכה למעשה – הלימוד צריך להיות מכוון מטרה – הדרכת התורה את החיים באופן הבסיסי ביותר. אין צורך ממשי להתפלפל במושכלות ובחקירות, אלא לבקש לדעת כיצד התורה מדריכה אותך באופן היום יומי משעת הקימה ועד השינה.

רק חיבור של שתי הדרכות אלו יביאו את האדם לגלות את הקודש בחיים.

בין צדיקות לקדושה

בערב שבת, אנו מציינים את ספירת היסוד שביסוד הרומזת על דמותו של יוסף. מבין שאר דמויות המופת שהיו לעם ישראל במהלך ההיסטוריה, הכינוי צדיק ניתן רק לדמות אחת – יוסף.

ובמחשבה ראשונית, כאשר אנו רואים את קורות החיים של יוסף, נער שהגיע למצרים, ערש הטומאה העולמית, בעל תפקיד ניהולי בממלכה – הדבר האחרון שהיינו חושבים עליו שהוא צדיק! הרי צדיק, זה אדם שמורם מעם ומנותק כל השפעה סביבתית על עולמו הרוחני, לא?!

החידוש העמוק הוא שזהו ההבדל בין הקודש לבין הצדיקות. הקודש הוא אכן נבדל מהמציאות הרגילה, זוהי התמצית הרוחנית ללא קלקול. אולם, הצדיק יוצא החוצה אל העולם בשביל לתקן אותו, ולעצב את החומר לפי עולם הרוח והמוסר.

יוסף, עם כל הקשיים הצליח לחתור כנגד תרבות הטומאה ותפיסת העולם הגשמית שהיו במצרים, והיה נאמן לעולמו הרוחני – נשמתי.

חז"ל אומרים כי "מעשה אבות סימן לבנים" , לא בכדי לספר כי מה שהיה לאבותינו זה מה שיקרה לנו – אלא כדי לומר לנו שנסתכל על אבותינו כשם שאנו מסתכלים על הבבואה שלנו. דמותם המופתית היא לדוגמא לנו על מנת שנראה את הפוטנציאל הגלום בנו. יש בכל אחד ואחד מאתנו את היוספיות לקום ולעצב את העולם מתוך עולם הקודש.  וזהו המשך לספר ויקרא שמצביע על עוגני הקודש, ויוסף לוקח את זה צעד קדימה – לעצב את החיים מתוך הקודש.

 ירושלים

סמיכותנו ליום ירושלים, גם מחדדת את הנקודה הזאת.

ירושלים היא תמצית החזון של היהדות. העיר שמחברת בין ירושלים של מטה לבין ירושלים של מעלה, חיבור עצמי בין החומר לרוח, בין החול לקודש. הרמוניה שלמה של הנשמה האלוקית עם החומר הגשמי. לצערנו, מאז החורבן, נפער פער בין התחומים, ומי שרוצה להיות קדוש מוכרח לפרוש מן העולם.

ב"ה, לאט לאט מציאות זו משתנה, ואנו מתקדמים לבריאותנו הטבעית ולשלמות הרוחנית.

שבת שלום

 

שיעורים אחרונים:

בלנית, כן או לא?

טהרת הטבילה במים אחד האירועים המרגשים והמשמחים בחיי הזוגיות הוא ליל הטבילה, בו שבים בני הזוג לשמוח יחד בחיבור גופני המצטרף לחיבור

מאחורי הטומאה והטהרה

⬅ כיצד טומאה באה לביטוי בימינו?
⬅ האם ניתן למצוא טעם במצוות הטהרה והטומאה?
⬅ האם יש קשר בין חיים לטהרה ובין טומאה למוות?
⬅ התרחקות ככלי לחידוש הקשר הזוגי
⬅ מה מקור ההבדל בין טומאת נידה לטומאת לידה?

נגיעה בעריות, מתי אסורה ומתי מותרת

מקורות הדין בספרא אחרי מות פרשה ט, יג, מבואר שלא רק גילוי עריות אסור, אלא גם קרבה אל העריות אסורה (אלא שלא

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