בס "ד

Integrar la Torá en la propia vida a través de la reflexión y la conversación puede ser una experiencia increíblemente divertida y atractiva. Es un viaje de descubrimiento, en el que la sabiduría ancestral y las enseñanzas intemporales cobran vida en nuestras experiencias cotidianas. A través de la reflexión, tenemos la oportunidad de sumergirnos en el rico tapiz de la Torá, extrayendo profundas ideas y lecciones que resuenan en nuestras vidas modernas. La alegría reside en los momentos "ajá", aquellos en los que un versículo o una historia de la Torá conectan de repente con nuestros retos, aspiraciones y valores personales. Y cuando participamos en conversaciones sobre la Torá con otras personas, se convierte en una exploración interactiva, en la que diversas perspectivas e interpretaciones mejoran nuestra comprensión. Estos diálogos a menudo despiertan el entusiasmo y la curiosidad intelectual, haciendo que el proceso de aprendizaje sea agradable y satisfactorio. La Torá se convierte en una parte vibrante y dinámica de nuestras vidas, que nos ofrece no sólo orientación, sino también una fuente inagotable de fascinación, conexión y crecimiento.


NOTA: No te sientas obligado a consultar todas las fuentes ni a responder a todas las preguntas, a menos que quieras hacerlo. Incluso una sola fuente o una sola pregunta te dará mucho material para debatir y meditar. Disfrútalo.

Algunas reflexiones sobre la Parashá

The story of Reuben gathering mandrakes (otherwise known as jasmine) during the wheat harvest echoes a central value for Noahides: the prohibition against theft. Reuben’s actions demonstrate a commitment to righteousness by avoiding even the appearance of taking what might belong to others. He carefully chose a time when leftover foliage from the harvest was considered ownerless, ensuring his actions were beyond reproach.

This theme of avoiding theft appears repeatedly in Genesis, from the destruction of the world during Noah’s time, where theft played a decisive role in G-d’s Judgment, to the shepherds of Lot who rationalized grazing their animals in others’ fields. The righteous, like Reuben, go beyond avoiding theft itself; they guard their thoughts and actions against rationalizations that could lead to dishonesty.

The Talmud teaches that many people fail in this area by justifying their actions with distorted reasoning, such as labeling personal expenses as business ones. Reuben’s example reminds us of the need for self-awareness and integrity. The language Rashi uses— “Reuben did not extend his hand to theft”—demonstrates a cognitive process of actively choosing to resist temptation, not just refraining from outward wrongdoing.

The mandrakes Reuben sought also carry symbolic meaning. The Sages associate mandrakes with the tension between good and evil, suggesting that even those who stray can ultimately return to G-d. Though theft, like all sins, can hinder repentance, nothing can prevent a person’s ultimate return to righteousness.

For Noahides, this lesson emphasizes the deep spiritual significance of living with integrity and avoiding theft, not only as an external action but as a reflection of inner honesty and dedication to G-d’s Will.

Now, reflect upon the following questions

  1. Why do you think theft is singled out in the Noahide laws as a foundational prohibition, and what does this teach about its impact on society and spirituality?
  2. Have you ever faced a situation where you justified taking something or acting dishonestly? What helped you recognize it and correct it?
  3. Reuben’s care to avoid theft emphasizes not just actions but intentions. How can we train ourselves to be more mindful of our thoughts and motivations?
  4. Why do you think theft is seen as a sin that can “harden” someone spiritually? How can avoiding even small dishonest acts protect us from greater moral failings?
  5. What does the symbolism of the mandrakes teach us about the possibility of repentance and returning to G-d, even after significant moral failings? How does this inspire hope in our spiritual journeys?

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¡Shabbat Shalom!

Por el rabino Tani Burton

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