The Jewish world, as the Torah, repudiates the images, and in a world where the daily media bombardment we buried under mountains of images, it is worth remembering forever. "And do close attention to your souls, because you did not see any pictures on the day when he spoke D. Chorev you on through the fire . "(Deuteronomy IV: 15) Pay attention to your soul, venishmartem Meod lenafshotechem, is a very strong demand, and terms are the same as when the Torah does it warn of a deadly threat . Curious that the motivation to make the categorical prohibition of images, is connected with the gift of Torah. When we received the Torah, we have not seen pictures, and already the Torah says: " and all the people saw the voices ", ie things that we see, we have heard on Sinai. The video becomes audio! In other words, the founding event of Judaism, the promulgation of the Torah itself, takes place under conditions that can not be iconographic in any way. It is an event record, dibberot, which takes place in the desert, midbar, from the same root word. We try to understand. The Torah does not have it with the images themselves. He does not want to abolish the art or outer beauty. These are good things, when grace the mizvà. But the image can not and should not be the icon that prevents us from penetrating the multi-faceted depth of the words of the Torah that seventy faces. The image of the gift of Torah fossilize one of these faces in spite of the others. Rav Mordechai Elon shlita often complain of the damage that the illustrations of children's books to the cause of adult understanding. First illustrations of Aggadot and especially the illustrations of the "four sons". Take an example. Try to imagine, or draw if you will, the Tablets of the Law. I think you placed the first five dibberot, on the first tables and the second five on the second. Well. You have designed the tables in the opinion of Rabbi Gamliel Channin well, while indicating that the pshat, the immediate sense of the text does not indicate that one of the possible readings that give the Sages in the Treaty of Shekalim 16b. The majority of the Masters argues that all ten dibberot appear on both tables. Rabbi Shimon Bar Yochai argues that they were written twice on each table, twenty-twenty. Rabbi Simai, said they had written four times, forty and forty. But the most incredible views is to Channan, the son of the brother of Rabbi Jeoshua claiming that between a dibbur other details and will appear on the letters of Torah. This is based on an interpretation of a verse from the Song of Songs (V: 14) in which the tables are called "Stuffed Tarshish as" one of the names of the Mediterranean Sea. Channan says, " as in the sea between a wave and a big wave big waves are small, and between each dibbur dibbur and there are details and the letters of the Torah . Rabbenu Messhulam reports on behalf of Rabbi Shemuel EChasid Tarshis that can be read as Tar-shesh, six hundred and six, ie mizvot that Jews have more than the kind that are subject only to the seven laws Noahides. We also remember the view of Rav Saadia Gaon under which are included in the ten spoken all six hundred and thirteen mizvot. Now tell me how do you create an image that presents a lot of complexity. And we should also accommodate what it says Rabbi Pinchas in the name of Rabbi Shimon ben Lachish in the same pages that defines the tables as black fire on white fire! It is important then it is clear that if you really want to stick to the Torah to be given up to the jacket, focus on what is in it, paraphrasing the Treaty of Avot. This brings us to our Torah and the rebellion of Korach. The Sages teach us that Korach, would flatten the complexity of the Torah and Halacha to something more simple ... and photogenic. For Korach, acquired the principle, the details are no longer needed. If a tallit, is already techelet, does not serve the zizzit and so on. It is the first and unfortunately not the last to want to draw a Torah to their own use simple, photogenic, in that it can encompass a great principle because all the congregation are all holy . The contrast between Moses and Korach can perhaps best be understood from this point of view, is the struggle between the complex and deceptively simple. The Torah is complicated because the world is complicated and the world that God created it knows what we need in His world. Simplifying the Torah is to support the existence of a simple world where all are equal, that perhaps the presence and guidance of D. it is not necessary. Moses and Korach live their materiality in opposite ways. Moses became rich through the waste of stone tables that God gives him as a salary that should not be economically dependent from the others. Korach is instead one of the treasures buried by Josef Hazzadik in Egypt and became rich. Remember that the sin of Joseph in Egypt, one in a life of righteousness and committed in his youth, is to bask in the mirror. Images. The world of images with which Josef must somehow coexist in the court of Pharaoh. In prison, in the pit, underground, Josef transforms descriptions Ministers in the dreams of prophecy because it does not stop static image. In this pit of desolation Josef transforms the image in question. Korach would have had to learn the meaning of riches with Josef and his instrumentality in the service of Torah. But digging up the treasure that Korach is instead used to finance a rebellion against Moses as claimed by the Targum Jonathan. According to the Sages Moses deserves the reward of the wealth of valuation tables for choosing the prescription to deal with the bones of Joseph, when everyone chose the precept to enrich themselves with the goods of the Egyptians. The lesson of Joseph, Moses realizes that Korach and no, it betrays the image so that you can call Egypt extermination of the land flowing with milk and honey in the madness of those who are not humble enough to bow before the complexity of the truth and therefore the Torah. The sons of Korach living will rise from the abyss, shouting: "Truth is our Master Moses and his Torah is truth. Shabbat Shalom, Jonathan Pacifici
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