Pardes (bayani)

Pardes (Ibraniyawa: ) ka'idar Kabbalistic ce ta fassarar Littafi Mai-Tsarki da Musa na León ya fara gabatar,  ya daidaita sanannen Hanyar "matsayi huɗu" na Kiristanci na zamani.   

Kalmar, wani lokacin kuma ana fassara ta PaRDeS, tana nufin "orchard" lokacin da aka ɗauka a zahiri, amma ana amfani da ita a cikin wannan mahallin a matsayin Ƙididdigar Ibrananci da aka kafa daga farkon hanyoyin da ke biyowa guda huɗu:

 Peshat () - "farfa" (" madaidaiciya") ko ma'anar zahiri (kai tsaye). 
 R (R-hebrew" data-ve-ignore="" dir="rtl" style="font-size: 110%; ">רֶמֶז) - "tsunts" ko zurfin (allegoric: ɓoye ko alama) ma'ana fiye da ma'anar zahiri. A cikin Sabon Zohar, Re'iah . 
 Derash (דְּרַשׁ) - daga Ibrananci : "bincike" ("neman") - ma'anar kwatankwacin (midrashic), kamar yadda aka ba ta hanyar irin wannan abubuwan. 
 S (סוֹד) - "asirin" ("asirin") ko ma'anar asiri / asiri, kamar yadda aka ba ta hanyar wahayi ko wahayi. 

Each type of Pardes interpretation examines the extended meaning of a text.  As a general rule, the extended meaning never contradicts the base meaning.  The Peshat means the plain or contextual meaning of the text.  Remez is the allegorical meaning.  Derash includes the metaphorical meaning, and Sod represents the hidden meaning.  There is often considerable overlap, for example, when legal understandings of a verse are influenced by mystical interpretations or when a "hint" is determined by comparing a word with other instances of the same word.

Wasu littattafai, irin su Tolaat Yaakov na Meir ben Ezekiel ibn Gabbai, sun raba Pardes zuwa Peshat, Remez, Din (doka), da Sod. Dangane da wannan fahimtar, Derash ya kasu kashi biyu (wanda aka rarraba a ƙarƙashin Remez), da fassarorin shari'a (wanda aka tsara a ƙarƙashin Din).

 Tarihin kalmar 
Pardes kalma ce ta Ibrananci ta Littafi Mai-Tsarki ta asalin Farisa, ma'ana "orchard" ko "gidan lambu". A cikin ayyukan malamai na farko, ana amfani da "orchard" a matsayin kwatanci don asirin allahntaka  ko nazarin Attaura. 

Moses de León shine na farko da ya yi amfani da Pardes a matsayin acronym don waɗannan hanyoyin fassara guda huɗu. A cikin nasa responsa ya rubuta, " Na bayyana a cikin littafin da na kira Pardes, kuma sunan Pardes wanda na kira shi sanannen ra'ayi ne da na ɓoye. Hanyoyi huɗu a cikin sunansa sune 'hudu waɗanda suka shiga cikin gonar,' watau 'peshata' da remez da 'derasha' da 'sod'" yayin da wani ɗan bambancin fassarar Littafi Mai Tsarki ya bayyana sau biyu a cikin Sabon Zohar Zohar: "The pardes na Littafi Mai Tsarki da kuma der derasha da kuma sod"  The original dezzly ne:[a]

 Yanayi 

 Exoteric da esoteric a Sod 

 Exoteric yana nufin cewa ana karanta Nassi a cikin mahallin duniya ta zahiri, yanayin ɗan adam, da ra'ayoyin ɗan adam. Hanyoyi uku na farko: Peshat-Simple, Remez-Hinted, da Drush-Homiletic na cikin ɓangaren "Nigleh-Revealed" na Attaura wanda aka tsara a cikin manyan wallafe-wallafen Rabbinic, kamar Talmud, Midrash, da kuma sharhin Yahudawa na musamman akan Littafi Mai-Tsarki.
 Esoteric yana nufin cewa ma'anar Nassi, kamar yadda yake tare da matani na esoteric gabaɗaya, yayin da yake iya zama gaskiya, ba ainihin gaskiyar da Nassi ke nufi ba. Maimakon haka, ma'anar farfajiyar tana ɓoyewa / rufewa / ɓoye ainihin manufarta. Gaskiya ita ce sirrin da aka ɓoye a cikin ɓoyewar yaudara. Mataki na huɗu na fassarar, Sod-Asirin, yana cikin fassarar "Nistar-Hidden" na Nassi wanda aka samo a madadin a cikin mysticism-Kabbalah ko a cikin Falsafar Yahudawa-Metaphysics. Masu bin addinai na Kabbalah da na Rationalism sun yi yaƙi game da madadin da suke da shi don sanin ma'anar esoteric. A cikin Rationalism na Yahudawa na Tsakiya, gaskiyar da aka ɓoye a cikin Nassi ta kasance mai zurfin falsafar allahntaka. A cikin Kabbalistic mysticism, shi ne Allah's Persona-centred Divine immanence emanations. Sabili da haka, kowane al'ada ya fassara nassoshi na Rabbinic na gargajiya ga Pardes (labari), Maaseh Bereishit / Maaseh Merkabah (Tambayoyin Talmudic game da esotericism) da kuma tsarin da aka haɗa 4-fold na PaRDeS exegesis daban.

Both mystical and rational religious Judaism, however, together rooted in mainstream Rabbinic literature and Mitzvot observance, accepted common truth in Peshat, Remez, and Drush levels of Judaism. In this way, Jewish religious esotericism is inseparable from exoteric Judaism. Their esoteric meanings did not deny the truth of exotericism, but rather reinforced the need for exoteric Halacha Jewish law and practical observance of the 613 Mitzvot as God's plan in Creation.[<span title="This claim needs references to reliable sources. (July 2014)">citation needed</span>]

Ra'ayi mai ban mamaki na Sod-Secret a matsayin manyan koyarwar Kabbalah ya kuma ba da mahallin ra'ayi ga Peshat, Remez, da Drush: a cikin bayyanar Asirin na Duniyoyi Hudu na ruhaniya, kowane yanki ya dace da matakin PaRDeS. Ana samun immanence na Allah a matakan da ke saukowa na gaskiya. Attaura ta sauko daga sama, yayin da mutum ya hau matakan PaRDeS a cikin Attaura daga ƙasa. A wannan ma'anar, hawa matakai huɗu na fassarar ya nuna allahntaka mafi girma a cikin Attaura; abubuwan da ba su da kyau da abubuwan da ba a sani ba suna da alaƙa a cikin sarkar ci gaba. Duk da yake masu tunani suna karanta tatsuniyoyin Rabbinic Aggadah, kabbalists suna karanta su a matsayin alamun Kabbalah.

 Halacha da Aggadah a cikin Peshat, Remez, Drush 
A cikin manyan litattafan Rabbinic, kamar Talmud da Midrashim, Halacha tattaunawa ce ta shari'ar Yahudawa da mulki, yayin da Aggadah tattaunawa ce ta tauhidin / labarin Yahudawa. Kamar yadda hanyoyi biyu a cikin addinin Yahudanci, ana iya amfani da hanyoyin Peshat-Simple, Remez-Hinted, da Drush-Homiletic, waɗanda ke aiki a waje, a cikin mahallin Halachic ko Aggadic.

 Misalan 

 Peshat 

 A cikin Farawa 1:1 
Farawa 1:1 sau da yawa ana fassara shi a matsayin "A farkon Allah ya halicci sammai da ƙasa. " Koyaya, Rashi ya yi sharhi, "Idan ka zo ka fassara shi bisa ga peshat dinsa, ka fassara ta haka: A farkon halittar sammai da duniya. "  Bisa ga nazarin harshe na Rashi, kalmar "bereishit" ba ta nufin "A farkon", amma "A farkon ... ""PaRDeS".

 Sake sakawa 

 A cikin Farawa 1:1 - dokoki 
Kalmar farko ta Farawa 1:1 ita ce "Bereishit" ("a farkon ").[of] A cewar Vilna Gaon, duk Dokoki 613 an nuna su a cikin wannan kalma. Misali, Vilna Gaon ya ce, umarnin pidyon haben an nuna shi ta hanyar kalmar "Ben Rishon Acharei Shloshim Yom Tifdeh" ("ɗan farko, bayan kwanaki 30 ya kamata a fanshe shi"), kuma acronym na haruffa na farko na wannan magana shine "Breishit".

 A cikin Farawa 1:1 - eschatology 
A cikin tunanin Yahudawa, ra'ayin Shekara 6000 ya danganta kwanaki 6 na Halitta (wanda Asabar ta biyo baya) zuwa shekaru 6000 ana sa ran duniya ta wanzu (kafin zamanin Almasihu na shekaru 1000). Shekaru 2000 na farko "ɓoye" sun fara ne a Halitta kuma sun kasance har zuwa Ibrahim. Shekaru 2000 masu zuwa "na wahayi" sun haɗa da Shugabannin Isra'ila, Bayar da Attaura a Sina'i, da Haikali biyu a Urushalima. Shekaru 2000 na ƙarshe, na shirye-shiryen Almasihu na Yahudawa, suna daidaita tsakanin ɓoyewar Allah da wahayi.

Farawa 1:1 an ce yana nuna wannan ra'ayin. Aya ta ƙunshi kalmomi bakwai (Ibraniyawa), kuma kowannensu ya ƙunshi harafin Aleph (wasika ta farko ta haruffa na Ibrananci, tare da darajar gematria na 1). Sunan "Aleph" yana nuna bambance-bambance na asali "Aluph" ("Shugaba / Mai mulki", wanda ke wakiltar Allah ɗaya) da "Eleph" ("Dubban", wanda ke wakilta shekaru 1,000). Tushen kalmomin Ibrananci gabaɗaya suna ƙunshe da haruffa uku. Daga cikin kalmomi shida a cikin aya da ke dauke da Aleph: a cikin biyu na farko Aleph an sanya shi a matsayin harafi na uku (Allah da aka ɓoye a cikin shekaru 2,000 na farko), a cikin biyu masu zuwa Aleph an ajiye shi a matsayin wasika ta farko (Allah da ya bayyana a tsakiyar shekaru 2,000), a cikin biyun da suka gabata Aleph an kafa shi a matsayin wasiƙa ta biyu (daidaita tsakanin Allah da aka bayyana a cikin shekaru 3,000 da suka gabata). 

 Dokokin shaidu 
A cikin musayar da ke biyowa, Talmud ya bambanta tsakanin bayyane da kuma abubuwan da aka nuna don dokokin shaidu masu makirci (edim zomemim):

 Ulla ya ce: Daga ina a cikin Attaura akwai alamar dokar yin makirci ga shaidu?
 Me ya sa ya kamata a sami irin wannan alamar? Domin an bayyana shi a bayyane "Kuna yi musu abin da suka yi makirci don yi wa wanda ake tuhuma"!
 Maimakon haka, daga ina a cikin Attaura akwai alamar cewa shaidu masu makirci suna karɓar bulala [idan ba za a iya hukunta su ta hanyar yin musu kamar yadda suka yi makirci ba]
 Kamar yadda ya ce, "Za su tabbatar da mai adalci kuma su hukunta mugun. Kuma idan mugun ya cancanci bulala..."  Ya kamata [gaskiya] su "yi tabbatar da mai kirki" [ta atomatik] "sun hukunta mugunta, kuma idan mugun mutum ya cancancin bulala"? [A lokuta da yawa, tabbatar da jam'iyyar mai adalci na jayayya ba yana nufin cewa mummunar jam'iyyar ta karɓi bulala.] Maimakon haka, [waɗannan ayoyin suna magana ne game da shari'ar da] shaidu suka yanke wa mai adalci hukunci, wasu shaidu sun zo suka tabbatar da mai adalci na asali, kuma suka sanya [shaidu na farko] a cikin mugun; [a wannan yanayin], "idan mugun ya cancanci bulala".

 Derash (Midrash) 

 A cikin Farawa 1:1 
Rashi ya yi sharhi cewa kalmar Ibrananci Bereishit ("A farkon") ana iya fahimtar ta hanyar homiletically tana nufin "Saboda na farko", inda "na farko" (reishit) kalma ce da aka yi amfani da ita a wasu wurare don komawa ga Attaura da Mutanen Yahudawa. Don haka, mutum na iya cewa an halicci duniya ne saboda Attaura da mutanen Yahudawa.

 Manazarta 

Rukuni:Shafuka masu fassarorin da ba'a duba ba