Este Shabat se denomina «Shabat Jazón» por la lectura de la Haftará de los Profetas que comienza con las palabras «Jazón Ishaiahu»- «La visión de Ishaiahu (el Profeta Isaías), que trata sobre la profecía de la destrucción de Jerusalem y el Templo Sagrado.Es conocido el dicho de Rabi Levi Itzjak de Berdichev, que el Shabat se llama Jazón -visión- porque en este Shabat se le muestra a cada judío el Tercer Beit Hamikdash desde lo lejos. Resulta entonces, que la misma palabra Jazón -visón- alude simultáneamente a la destrucción y a la construcción.
This combination of destiny and redemption is at the very core of the concept of diasporic exile (the galut). La historia del exilio en realidad comienza en el instante cuando HaShem selló un pacto eterno con Abraham, el Patriarca – el Pacto entre las Partes (Brit Ben Habetarim). En ese momento, el Altísimo le anunció a Abraham: «Has de saber que tu simiente será extranjera en una tierra ajena, y los esclavizarán y los harán sufrir…». Nuestros Sabios explican que en el Pacto entre las Partes se le mostraron a Abraham también todos los exilios futuros por los cuales pasaría el Pueblo judío -no sólo el de Egipto- hasta la redención final.
This raises the question: how is it possible that just at the moment when God seals a covenant of love and eternal union with Abraham, He announces such harsh events as the four exiles of the Jewish people?
A similar question arises in light of the words of the Midrash, which states that when the Romans entered the Kodesh HaKodashim -the most sacred precinct of the Temple- they saw the golden cherubim carved into the lid of the Aron Kodesh – el Arca del Pacto- mirándose cara a cara. Esa posición de los querubines (su cara frente a la de su compañero) refleja, de acuerdo al Talmud, al tiempo cuando «Israel hace la Voluntad del Omnipresente» (mientras que «cuando no hacían la voluntad del Omnipresente» sus rostros estaban en direcciones opuestas).
Again we ask ourselves here: when did the enemies enter the Kodesh Hakodashim It was a moment contrary to Divine Grace, so why were the cherubim in a position looking at each other face to face?
This reveals the essence of the theme of destruction and the Diaspora exile. It is not merely anger toward the Jewish people and punishment for their transgressions, but within the Diaspora exile and destruction lies a great and extraordinary love of HaShem for His people.
The prophetic promises of redemption can only be attained through passing through diasporic exile, the galut, and the whole objective of galut is the final redemption- the Geula.
That is why, precisely at the moment the covenant between God and Abraham, the Patriarch, is sealed, God informs him of the exile, for it is specifically from within him that the extraordinary light of redemption will blossom. At the height of destruction lies the zenith of God's love for the Jewish people.
Hasidic teachings offer an illustrative example of how an event perceived as negative can contain within it a great love. It is like a rabbi, a teacher, who, sitting before his student, lavishes his full attention, imparting profound wisdom. Suddenly, he interrupts his lesson and completely disconnects from the student. The student would feel astonished and with a sense of rejection; it would seem that his teacher no longer wishes to teach him.
What exactly happened here? In the middle of a lesson, while teaching his class, the teacher had a novel and extraordinary idea that could give the student a much deeper understanding of the subject. If the teacher were to ignore this inspiration and continue with the lesson, the novel idea would disappear, never to return. The rabbi must free his mind to focus on the new idea, concentrating solely on it to grasp it completely, and only then will he be able to transmit it to the student.
It is understood that when he returns to the student revealing this novel idea, the student will also understand that the disconnection suffered was for his own good, since thanks to it he learned a novel and original thought.
Este es también el sentido interior de la destrucción y el exilio: exteriormente tuvieron lugar desgracias horribles y hubo un terrible ocultamiento del «Rostro Divino»; pero siendo que HaShem es el Bien y la Bondad absoluta, es imposible que de Él surja maldad. Debemos decir entonces que dentro de este ocultamiento está escondida una bondad extraordinaria y excelsa -en el seno de la diáspora, el galut, redemption is woven, the Geula, which implies an absolutely novel Divine revelation.
La oscuridad y el ocultamiento, son una indicación de que HaShem está «ocupado», hablando alegóricamente, en la preparación de esa luz de lo más elevado, la luz de la redención, para la cual valía la pena haber sufrido todas las terribles penurias del exilio diaspórico y la destrucción.
Esto explica porqué la oscuridad espiritual y el ocultamiento del «Rostro Divino» se fortalecen y aumentan a medida que se alargó el galut: puesto que cuanto más extenso sea el exilio diaspórico, tanto más grande e intenso será el bienestar oculto en la redención. Cuanto mayor sea la desconexión del «alumno», tanto mayor será la luz con la que el «maestro» iluminará en su regreso hacia él.
The position of the cherubim at the time of the destruction made tangible the inner reality of what was happening: there was not only anger and punishment, but (inwardly) there was an expression of HaShem's intense love for his people, whom he was preparing through destruction for an intense light, for the true and complete Redemption at the hands of the Messiah.
Extracted from www.jabad.org.ar