‫اﻟﻘدﯾس إﻏﻧﺎطﯾوس ﺑرﯾﺎﻧﺷﺎﻧﯾﻧوف‬

‫ﺿرورة اﻟﺻوم ﻓﻲ ﺣﯾﺎﺗﻧﺎ‬

‫وم ْاﻟ َﺣﯾَﺎةِ‪ ،‬ﻓَﯾُ َ‬

‫ﺻﺎ ِدﻓَ ُﻛ ْم‬ ‫ﺳ ْﻛ ٍر َو ُھ ُﻣ ِ‬ ‫ﺎﺣﺗ َ ِر ُزوا ﻷ َ ْﻧﻔُ ِﺳ ُﻛ ْم ِﻟﺋَﻼﱠ ﺗَﺛْﻘُ َل ﻗُﻠُوﺑُ ُﻛ ْم ﻓِﻲ ُﺧ َﻣ ٍ‬
‫ﺎر َو ُ‬ ‫"ﻓَ ْ‬
‫ذ ِﻟ َك ا ْﻟﯾَ ْو ُم ﺑَ ْﻐﺗَﺔ" )ﻟوﻗﺎ‪(21:34‬‬

‫اﻷرﺑﻌﯾﻧﻲ‬
‫َ‬ ‫إن اﻟﺣدﯾث ﻋن اﻟﺻوم ﻟﻣﮭ ٌم ﺟدًا ﻟﺧﻼص ﻧﻔوﺳﻧﺎ ﺧﻼل اﻟﺻوم‬
‫ﱠ‬
‫ﺑﺎﻟطﻌﺎم‬ ‫اﻟﻣﻘدس‪ ،‬وﻟﯾس ﻓﻘط إﺟﮭﺎد أﺟﺳﺎدﻧﺎ ﺑﮫ‪ ،‬ﻋﻠﯾﻧﺎ أن ﻧﺣﺗرز ﻣن اﻹﻓراط‬
‫ﺎﺣﺗ َ ِر ُزوا ﻷ َ ْﻧﻔُ ِﺳ ُﻛ ْم ِﻟﺋَﻼﱠ ﺗَﺛْﻘُ َل ﻗُﻠُوﺑُ ُﻛ ْم ﻓِﻲ‬
‫واﻟﺗﱡﺧ َﻣﺔ‪ ،‬ﻓﺎ� ﻧﻔﺳﮫ ﯾُ َﺣذِّرﻧﺎ ﻣن ذﻟك؛ "ﻓَ ْ‬
‫ﺻﺎ ِدﻓَ ُﻛ ْم ذ ِﻟ َك ْاﻟﯾَ ْو ُم ﺑَ ْﻐﺗَﺔ" )ﻟوﻗﺎ ‪.(34:21‬‬ ‫وم ْاﻟ َﺣﯾَﺎةِ‪ ،‬ﻓَﯾُ َ‬
‫ﺳ ْﻛ ٍر َو ُھ ُﻣ ِ‬ ‫ُﺧ َﻣ ٍ‬
‫ﺎر َو ُ‬
‫ﺗﺄﺳﯾس إﻟﮭﻲ‪ .‬وﺻﯾّﺔ اﻟﺻوم ھﻲ اﻟوﺻﯾّﺔ اﻷوﻟﻰ اﻟﺗﻲ أﻋطﺎھﺎ ﷲ‬ ‫ٌ‬ ‫اﻟﺻوم ھو‬
‫ﺷ ِ ّر ﻓَﻼَ ﺗَﺄ ْ ُﻛ ْل ِﻣ ْﻧ َﮭﺎ‪) ".‬ﺗﻛوﯾن ‪ (2:17‬ﻓﮭﻲ‬
‫ﺷ َﺟ َرة ُ َﻣ ْﻌ ِرﻓَ ِﺔ ْاﻟ َﺧﯾ ِْر َواﻟ ﱠ‬‫"وأ َ ﱠﻣﺎ َ‬
‫ﻟﻺﻧﺳﺎن‪َ ،‬‬
‫ﻛﺎﻧت ﺿرورﯾﺔ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻧﺎ ﻓﻲ اﻟﻔردوس ﻗﺑل ﺳﻘوطﻧﺎ؛ وھﻲ اﻵن أﻛﺛر ﺿرورة‬
‫وﺗﺗﻛرر ﻓﻲ اﻹﻧﺟﯾل‪ .‬ﻓﻠﻧرﺗﻔﻊ‬
‫ّ‬ ‫ﻋطﯾَت وﺻﯾّﺔ اﻟﺻوم ﻓﻲ اﻟﻔردوس؛‬ ‫ﺑﻌد اﻟﺳﻘوط‪ .‬أ ُ ِ‬
‫روﺣﻧﺎ‬
‫ﺑﺄﻓﻛﺎرﻧﺎ إﻟﻰ ﻧظﺎم اﻟﺻوم اﻹﻟﮭﻲ وﻣن ﺧﻼل ھذا اﻟﻧظﺎم‪ ،‬دﻋوﻧﺎ ﻧﺣﯾﺎ ِﺑ ِ‬
‫ﺟﮭﺎد اﻟﺻوم ﻧﻔﺳﮫ‪.‬‬
‫ﻲ ﻟﻠﺟﺳد وﺣده ﺑل‬ ‫إن ﻣﺟﮭود اﻟﺻوم ﻻ ﯾﺗﻌﻠّﻖ ﻓﻘط ﺑﺎﻟﺟﺳد‪ ،‬ﻓﮭو ﻟﯾس ﻣﮭ ٌم وأﺳﺎﺳ ٌ‬
‫ﺎﺣﺗ َ ِر ُزوا ﻷ َ ْﻧﻔُ ِﺳ ُﻛ ْم ِﻟﺋَﻼﱠ ﺗَﺛْﻘُ َل‬
‫ي ّأوﻻً ﻟﻠذھن واﻟﻘﻠب‪" .‬ﻓَ ْ‬ ‫ﺿﺎ ﻣﻔﯾ ٌد وﺿرور ّ‬ ‫ھو أﯾ ً‬
‫ﺳ ْﻛ ٍر"‪ .‬أظﮭر ﻟﻧﺎ اﻟﻣﺧﻠص ﻓﻲ ھذه اﻟﻛﻠﻣﺎت ﺷﯾﺋًﺎ ﻣﮭ ًﻣﺎ ﻟﻠﻐﺎﯾﺔ‪،‬‬ ‫ﻗُﻠُوﺑُ ُﻛ ْم ﻓِﻲ ُﺧ َﻣ ٍ‬
‫ﺎر َو ُ‬
‫أﻻ وھو ﺗﺄﺛﯾر اﻹﻓراط ﻓﻲ اﻟطﻌﺎم واﻟﺷراب‪ ،‬ﻛﻧﺗﯾﺟ ٍﺔ رھﯾﺑﺔٍ‪ ،‬ﺗ ُ َد ِ ّﻣر اﻟروح ‪ .‬إن‬
‫ﺣرم اﻟذھن ﻣن‬ ‫اﻟﻘﻠب ﯾﺗﺻﻠّب‪ ،‬ﯾﻘﺳو وﯾﺛﻘ ُل ﻣن ﺧﻼل إرﺿﺎء اﻟﻣﻌدة‪ .‬ﻋﻧدﻣﺎ ﯾُ َ‬
‫ﺑﺎﻹﻧﺳﺎن‬
‫ٍ‬ ‫روﺣﺎﻧﯾّﺗﮫ وﺻﻔﺎﺋﮫ ﯾﺻﺑﺢ اﻹﻧﺳﺎن ﻋﻧدھﺎ ﺷﮭواﻧﯾًﺎ )ﺟﺳدﯾًﺎ(‪ .‬ﻣﺎ اﻟﻣﻘﺻود‬
‫ﻲ؟ ﯾُﻠَ ِﻘّب اﻟﻛﺗﺎب اﻟﻣﻘدس ﺑﺎﻟﺷﮭواﻧﻲ ذاك اﻹﻧﺳﺎن اﻟ ُﻣﺗَﻌَ ِﻠّﻖ ﺑﺎﻷرﺿﯾّﺎت‪،‬‬ ‫ﺷﮭواﻧ ّ‬ ‫اﻟ ّ‬
‫ﺎن‬ ‫اﻹ ْﻧ َ‬
‫ﺳ ِ‬ ‫وﺣﻲ ﻓِﻲ ِ‬ ‫ِﯾن ُر ِ‬ ‫ب‪» :‬ﻻَ ﯾَد ُ‬ ‫اﻟﻔﺎرغ ﻣن اﻷﻓﻛﺎر واﻟﻣﺷﺎﻋر اﻟروﺣﯾﺔ‪ .‬ﻓَﻘَﺎ َل ﱠ‬
‫اﻟر ﱡ‬
‫ي( ﻏﯾر ﻗﺎدر ﻋﻠﻰ ﻋﺑﺎدة‬ ‫ﻲ )اﻟﺟﺳد ّ‬ ‫ِإﻟَﻰ اﻷَﺑَ ِد )ﺗﻛوﯾن ‪ .(3:6‬ﻓﺎﻹﻧﺳﺎن اﻟﺷﮭواﻧ ّ‬
‫ﺷﺑﻊ ﺳﯾﺧﺳر روﺣﺎﻧﯾّﺗﮫ‬ ‫ﺳﮫ ﻟﻠ ﱠ‬ ‫ﺧﺿﻊ ﻧﻔ َ‬ ‫ﺑﻣﺟرد أن ﯾُ ِ‬‫ّ‬ ‫ﻲ‬‫ﷲ‪ .‬وﺣﺗﻰ اﻹﻧﺳﺎن اﻟروﺣ ّ‬
‫اﻟرب وﺧدﻣﺗﮫ‪ .‬ورد ﻓﻲ اﻟﻛﺗﺎب اﻟﻣﻘدس‪:‬‬ ‫ّ‬ ‫وﺑطرﯾﻘ ٍﺔ ﻣﺎ ﺳﯾﻔﻘد اﻟﻘدرة ﻋﻠﻰ ﻣﻌرﻓﺔ‬
‫ﺳ ِﻣ ْﻧ َ‬
‫ت‬ ‫ﺧﺎطﺑًﺎ ﯾﻌﻘوب اﻟﺧﺎدم اﻟﺣﻘﯾﻘﻲ ﻟﻠرب‪َ " ،‬‬ ‫س"‪ُ ،‬ﻣ ِ‬ ‫ﺳ ِﻣنَ ﯾﻌﻘوب]‪َ [1‬و َرﻓَ َ‬ ‫"ﻓَ َ‬
‫ﺻ ِﮫ"‬ ‫ﺻ ْﺧ َرةِ َﺧﻼَ ِ‬
‫ﻋ ْن َ‬
‫ﻲ َ‬‫ﻏﺑِ َ‬ ‫اﻹﻟﮫَ اﻟﱠذِي َ‬
‫ﻋ ِﻣﻠَﮫُ‪َ ،‬و َ‬ ‫ض ِ‬ ‫ْت ﺷ َْﺣ ًﻣﺎ! ﻓَ َرﻓَ َ‬ ‫ت َوا ْﻛﺗ َ َ‬
‫ﺳﯾ َ‬ ‫ظ َ‬ ‫ﻏﻠُ ْ‬ ‫َو َ‬
‫ﯾﺗﻌرض اﻟ ُﻣﺟﺎ ِھد ﻟﮭذه اﻟﺣﺎﻟﺔ ﻋﻧدﻣﺎ ﯾﺳﺗﺛﻧﻲ اﻟﺻوم ﻣن ﺟﮭﺎداﺗﮫ‬ ‫)ﺗﺛﻧﯾﺔ ‪ّ .(15:32‬‬
‫ﺳﻣﻧﺔ واﻟﻛﺳل اﻟذي‬ ‫اﻟﻧﱡﺳﻛﯾّﺔ‪ .‬إن ﻋدم اﻟﺗﻣﯾﯾز واﻹﻓراط ﻓﻲ اﻟطﻌﺎم ﯾؤدي إﻟﻰ اﻟ ﱡ‬
‫ﯾﻧﺗﻘل ﺷﯾﺋًﺎ ﻓﺷﯾﺋًﺎ ﻣن اﻟﺟﺳد إﻟﻰ اﻟﻘﻠب وﻣن اﻟﻘﻠب إﻟﻰ اﻟذھن‪ .‬ﻓﻔﻲ ھذه اﻟﺣﺎﻟﺔ‬
‫ﺗُﺣ َﺟب اﻷﺑدﯾّﺔ ﻋن ھذه اﻟﻌﯾون اﻟروﺣﯾّﺔ‪ ،‬اﻟذھن واﻟﻘﻠب‪ ،‬ﻓﯾﺗﺧﯾّﻼن ھذه اﻟﺣﯾﺎة‬
‫اﻷرﺿﯾّﺔ ﺑرؤﯾﺔ ﻣرﯾﺿﺔ أﻧﮭﺎ ﻏﯾر ُﻣﺗَﻧﺎھﯾﺔ‪َ .‬ﻣﺳﯾرﺗُﻧﺎ ﻓﻲ اﻷرض ُﻣﻘﺗﺎدة ﺑﮭذه‬
‫اﻷﻓﻛﺎر واﻟﻣﺷﺎﻋر‪ ،‬واﻟﻣﺳﺎﻓر اﻷﻋﻣﻰ اﻟﺑﺎﺋس "ﻋﻠﻰ ﺑَطﻧِﮫ ﯾﺳﻌﻰ وﺗُراﺑًﺎ ﯾﺄﻛل ﻛل‬
‫أﯾﺎم ﺣﯾﺎﺗﮫ" )ﺗﻛوﯾن ‪ .(14:3‬ﻟﻘد ﺣذّر اﻟﻣﺳﯾﺢ ﺗﻼﻣﯾذه ﻣن اﻟﺟﺣود ﺑﺳﺑب ﻋدم‬
‫ﺻ ْو ِﻣ ِﮭم‪.‬‬‫َ‬
‫ﺳر ﺳﺑب‬ ‫إن ﺗﺄﺛﯾر اﻹﻓراط واﻟﺗ ﱠ َﮭ ﱡور وﺣﺗﻰ ﻋدم اﻹﻧﺗﺑﺎه ﻓﻲ اﺳﺗﺧدام اﻟطﻌﺎم‪ ،‬ﯾُﻔَ ِ ّ‬
‫طﮭﺎرﺗﮫ‪ ،‬أي ﻓﻲ ﻣرﺣﻠﺔ ﺗ َ َﻣﺗ ﱡ ِﻌﮫ‬ ‫ﺣﺎﺟﺔ اﻹﻧﺳﺎن ﻟوﺻﯾّﺔ اﻟﺻوم ﺣﺗﻰ ﻓﻲ ﺣﺎﻟﺔ َ‬
‫ظ ﻋﻠﻰ اﻟﺧﻠﯾﻘﺔ اﻟ ُﻣﻧﺷَﺄة ﺣدﯾﺛًﺎ‪ ،‬اﻟ ُﻣ َﻛ ﱠوﻧﺔ ﻣن‬ ‫اﻟﮭدف اﻟﺣﻔﺎ َ‬
‫ُ‬ ‫ﺑﺎﻟﻔردوس‪ .‬ﻟﻘد ﻛﺎن‬
‫ظ ﻋﻠﻰ‬ ‫ﻓﺎﻟﻐرض ﻛﺎن اﻟﺣﻔﺎ َ‬‫ُ‬ ‫طﺑﯾﻌﺗﯾن‪ :‬اﻟروﺣﯾﺔ واﻟﺟﺳدﯾﺔ‪ ،‬ﺑﺣﺎﻟﺗﮭﺎ اﻟروﺣﯾّﺔ‪.‬‬
‫اﻟﺗوازن ﺑﯾن اﻟطﺑﯾﻌﺗﯾن وإﻋطﺎء اﻷﻓﺿﻠﯾّﺔ ﻟﻠطﺑﯾﻌﺔ اﻟروﺣﯾّﺔ‪ .‬ﻓﺑﻣﺳﺎﻋدة اﻟﺻوم‬
‫اﻟﺑﺎطﻠﺔ‬
‫ِ‬ ‫ﯾﺳﺗطﯾﻊ اﻹﻧﺳﺎن أن ﯾﻧﺗﺻب ﺑﻔﻛره وﻗﻠﺑﮫ أﻣﺎم ﷲ وأن ﯾطرد اﻷﻓﻛﺎر‬
‫واﻟﺗ ﱠ َﺧﯾﱡﻼت‪.‬‬
‫إن اﻟﺻوم ھو اﻟوﺻﯾّﺔ اﻷﻛﺛر ﺿرورة ً ﻟﻺﻧﺳﺎن اﻟﺳﺎﻗط‪ .‬إن اﻟﺗﱠﻌَﻠﱡﻖ ﺑﺎﻷرﺿﯾّﺎت‬
‫ظﻣﺔ وﻣﺟد‪ ،‬وﺑﺎﻟﻣﯾل‬ ‫ﻋ َ‬
‫وﺑﮭذه اﻟﺣﯾﺎة اﻷرﺿﯾّﺔ اﻟﻌﺎﺑرة‪ ،‬ﺑﻣﺎ ﯾﻛﻣن ﻓﯾﮭﺎ ﻣن ﺣﻼوة و َ‬
‫ﺳ ًﺧﺎ ﺑطﺑﯾﻌﺗﻧﺎ اﻟﺳﺎﻗطﺔ‪ ،‬ﺗﻣﺎ ًﻣﺎ ﻛﻣﺎ اﻟ َﻣﺷﺎﻋر واﻟﺷﮭوة‬ ‫إﻟﻰ اﻟﺧطﯾﺋﺔ ﻗد أﺻﺑﺢ ُﻣﺗ َ َر ِ ّ‬
‫ﺳ ﱠﻣرون ﻋﻠﻰ اﻷرض‪،‬‬ ‫ﺳ ِﺑّﺑﮭﺎ‪ .‬ﻧﺣن ُﻣ َ‬
‫ﺳﺧﺔ ﺑﺎﻟﻣرض اﻟذي ﯾُ َ‬ ‫اﻟﺟﺎﻣﺣﺔ ھﻲ ُﻣﺗ َ َر ِ ّ‬
‫ِ‬
‫ﺳ ِدﯾّﯾن ﺗﻣﺎ ًﻣﺎ‪،‬‬
‫ﺻﻘﯾن ﺑﮭﺎ ﻟﯾس ﺑﺄﺟﺳﺎدﻧﺎ ﻓﺣﺳب ﺑل ﺑﻛل روﺣﻧﺎ‪ :‬ﻟﻘد أﺻﺑﺣﻧﺎ َﺟ َ‬ ‫ُﻣﻠﺗ َ ِ‬
‫ُﻣ َﺟ ﱠردﯾن ﻣن اﻟﻣﺷﺎﻋر اﻟروﺣﯾّﺔ‪ ،‬ﻏﯾر ﻗﺎدرﯾن أن ﻧُﻌﺎﯾِن اﻟﺳﻣﺎوﯾّﺎت‪ .‬إذن وﺻﯾّﺔ‬
‫ﻟﻧﺎ‪.‬‬ ‫ﻻزﻣﺔ‬ ‫وﺻﯾّﺔ‬ ‫أھ ّم‬ ‫ھﻲ‬ ‫اﻟﺻوم‬
‫اﻷرض؛‬ ‫ﻋن‬ ‫ﻧﻧﺳﻠﺦ‬ ‫أن‬ ‫ﯾﻣﻛن‬ ‫اﻟﺻوم‬ ‫ﺑﻣﺳﺎﻋدة‬ ‫ﻓﻘط‬
‫ﻓﻘط ﺑﻣﺳﺎﻋدة اﻟﺻوم ‪ ،‬ﯾﻣﻛﻧﻧﺎ ﻣﻘﺎوﻣﺔ اﻟ َﻣﻠَذّات اﻷرﺿﯾّﺔ اﻟﺧﺎدِﻋﺔ؛‬
‫اﻟﺧطﯾﺋﺔ؛‬ ‫رﺑﺎط‬ ‫ﻛﺳر‬ ‫ﯾﻣﻛﻧﻧﺎ‬ ‫‪،‬‬ ‫اﻟﺻوم‬ ‫ﺑﻣﺳﺎﻋدة‬ ‫ﻓﻘط‬
‫ﺗﺗﺣرر ﻣن ﺛﻘل ﻗﯾود اﻟﺟﺳد؛‬ ‫ّ‬ ‫ﻓﻘط ﺑﻣﺳﺎﻋدة اﻟﺻوم ﯾﻣﻛن ﻟروﺣﻧﺎ أن‬
‫ﻓﻘط ﺑﻣﺳﺎﻋدة اﻟﺻوم ﯾﻣﻛن ﻷﻓﻛﺎرﻧﺎ أن ﺗرﺗﻔﻊ ﻋن اﻷرض وأن ﺗﺗطﻠّﻊ ﻧﺣو ﷲ!‬
‫ﺗﺗﺣول رو ُﺣﻧﺎ‪ ،‬اﻟ ُﻣﺗَﺟﺎﻧِﺳﺔ‬
‫ّ‬ ‫ﺑِﻘَدر ﻣﺎ ﻧُﻠﻘﻲ ﻋﻠﻰ أﻧﻔﺳﻧﺎ ﻧﯾر اﻟﺻوم اﻟﻣﺑﺎرك‪،‬‬
‫واﻟ ُﻣﺗَﻔﺎ ِﻋﻠﺔ ﻣﻊ اﻟﺻوم‪ ،‬إﻟﻰ ُﻣﻌﺎﯾﻧﺔ ﷲ ﻓَﺗَﻧﻐ َِﻣر ﺑﮭذه اﻟ ُﻣﻌﺎﯾَﻧﺔ اﻟﻌَﺟﯾﺑﺔ وﻏﯾر‬
‫اﻟﻣﺣدودة وﺗﺳﺗﻘر ﻓﯾﮭﺎ‪ .‬إذا ﻛﺎﻧت اﻷﺷﯾﺎء ﻓﻲ ھذا اﻟﻌﺎﻟم اﻟﻣﺎدّي اﻟ ُﻣﺿﺎءة ﺑﺄ ِﺷﻌّﺔ‬
‫اﻟﺷﻣس اﻟﻣﺎدّﯾﺔ ﺗﺳﺗﻣ ّد ﻣﻧﮭﺎ اﻟﻧور وﺗﺷ ّﻊ ﺑﮫ‪ ،‬ﻓﻛﯾف ﯾﻣﻛن ﻟﻧﻔوﺳﻧﺎ ّأﻻ ﺗﻛون‬
‫اﻟرديء واﻟ ُﻣظ ِﻠم ﻣن ﺧﻼل اﻟﺻوم‪ ،‬ﻓﺗﻧﺗﺻب‬ ‫ﻣﺳﺗﻧﯾرة‪ ،‬ﺑﻌد إزاﻟﺔ ﺑُرﻗُﻊ اﻟ َﺟ َ‬
‫ﺳداﻧﯾّﺔ ﱠ‬
‫وﺗﺗﺣول! ﺗﻧﺷﺄ‬
‫ّ‬ ‫ﻣﺑﺎﺷرة ً أﻣﺎم ﺷﻣس اﻟﻌدل‪ ،‬ﷲ؟ ﺗﺻﺑﺢ اﻟﻧﻔس ﻣﺳﺗﻧﯾرة! ﺗﺳﺗﻧﯾر‬
‫أﺳرار ﻟم ﺗﻛن ﻣﻌروﻓﺔ ﻣن ﻗﺑل‪" .‬اﻟﺳﻣﺎوات‬ ‫ٌ‬ ‫ﻓﯾﮭﺎ أﻓﻛﺎر ﺟدﯾدة‪ ،‬إﻟﮭﯾّﺔ‪ ،‬ﺗُﻌﻠَن ﻟﮭﺎ‬
‫ﺗُذﯾﻊ" ﻟﮭﺎ "ﻣﺟد ﷲ" )ﻣزﻣور ‪(2:18‬؛ اﻟﺳﻣوات ﺗُﺧﺑِر ﺑﻘدرة اﻟﯾَ َدﯾن اﻟﺗﻲ ﺧﻠﻘَﺗْﮭﺎ؛‬
‫ﺻف!‬ ‫ﺷر ﺑرﺣﻣﺔ اﻟﺧﺎﻟﻖ اﻟﺗﻲ ﻻ ﺗو َ‬ ‫اﻟﺧﻠﯾﻘﺔُ ُﻛﻠﱡﮭﺎ‪ ،‬اﻟﻣﻧظورة وﻏﯾر اﻟﻣﻧظورة‪ ،‬ﺗﺑ ّ‬
‫ﻲ "أن اﻟرب ﺻﺎﻟ ٌﺢ"‬ ‫ﻲ وﺗﻧظر ﻣﺎ ھو روﺣ ّ‬ ‫ﺗﺗذوق ﻣﺎ ھو روﺣ ّ‬ ‫ّ‬ ‫إﻧﮭﺎ‬
‫)ﻣزﻣور ‪.(9:33‬‬
‫ﺻﻔﺎء اﻟروح واﺳﺗﻧﺎرة َﻣﻣﻠوءة ﺑﺎﻟﻧﻌﻣﺔ؛ ﻓﯾﻧﺟذب اﻟﺟﺳد‪ ،‬ﺑﻌد اﻟروح‪،‬‬ ‫ﯾُﻣﻧَﺢ اﻟﺟﺳد َ‬
‫ﺿل اﻟطﻌﺎم اﻟذي ﻻ ﯾﻔﺳد‪ ،‬اﻟذي ُﺧ ِﻠﻖ ﻣن أﺟﻠﮫ‪ ،‬ﻋﻠﻰ‬‫إﻟﻰ اﻷﺣﺎﺳﯾس اﻟروﺣﯾّﺔ ﻓَﯾُﻔَ ِ ّ‬
‫اﻟطﻌﺎم اﻟﻔﺎﺳد اﻟذي ﺳﻘط ﺑﺳﺑﺑﮫ‪ .‬ﻓﻲ اﻟﺑداﯾﺔ‪ ،‬ﯾﺧﺿﻊ اﻟﺟﺳد ﺑﺻﻌوﺑﺔ ﻟﻌﻼج اﻟﺻوم‬
‫ﺎرم‪ .‬ﻓﮭو ﯾﺛور ّأوﻻً ﺿد ﻧظﺎم اﻟﺻوم‪ ،‬وﯾﺟﻌل اﻟروح ﺗﻧﻘﻠب ﻋﻠﯾﮫ‪ ،‬ﻓﯾﺗﺳﻠّﺢ‬ ‫ﺻ ِ‬‫اﻟ ّ‬
‫ﺳ ّﻣﻰ ﺧطﺄ ً ﺑﺎﻟﻌﻘل؛ وﻟﻛن‪ ،‬ﻋﻧدﻣﺎ ﯾﺗم‬
‫ﺑﻣﺑررات ﻣﺧﺗﻠﻔﺔ ﻣﺳﺗﻣدة ﻣﻣﺎ ﯾُ َ‬ ‫ّ‬ ‫ﺿدّه‬
‫ﺗروﯾض اﻟﺟﺳد وﺷﻔﺎؤه ﻣن ﺧﻼل اﻟﺻوم‪ ،‬ﻓﺈن ﻣﺷﺎﻋره ﺗﺗﺑدّل وﯾﺑدأ ﺑﺎﻟﺗﺣﻠﯾل‬
‫ﺑطرﯾﻘﺔ ﻣﺧﺗﻠﻔﺔ‪ .‬ﻋﻼﻗﺔ اﻟﺟﺳد ﺑﺎﻟﺗﱡﺧﻣﺔ ھﻲ ﻛﻣﺷﺎﻋر ﻣرﯾض ﺗﺟﺎه اﻷطﻌﻣﺔ‬
‫اﻟﻣؤذﯾﺔ‪ ،‬اﻟﺗﻲ ﯾرﻏﺑﮭﺎ ﺑﮭذﯾﺎن أﺛﻧﺎء ﻣرﺿﮫ‪ .‬ﻋﻼﻗﺔ اﻟﺟﺳد ﺑﺎﻟﺗﱡﺧﻣﺔ ھﻲ ﻛﺎﻟ ّ‬
‫ﺳم‬
‫اﻟ ُﻣﻛﺗَﺷَف واﻟﻣﻌروف اﻟذي ﯾُ ِ‬
‫ﺑطل ھﯾﻣﻧﺔ اﻟروح ﻋﻠﻰ اﻟﺟﺳد‪ ،‬واﻟذي ﯾُﺳ ِﻘط اﻹﻧﺳﺎن‬
‫ﻣن ﻣرﺗﺑﺔ ﺑﺎﻟﻣﻼﺋﻛﺔ إﻟﻰ درﺟﺔ اﻟﺣﯾواﻧﺎت ﻏﯾر ﻋﺎﻗﻠﺔ‪ .‬إن اﻟﻣﺟﺎھدﯾن اﻟروﺣﯾّﯾن‬
‫اﻟذﯾن ﺗﻐﻠّﺑوا ﻋﻠﻰ اﻟﺟﺳد ﺑﺎﻟﺻوم‪ ،‬اﻟذﯾن وﻗﻔوا أﻣﺎم وﺟﮫ اﻟرب ﻟﯾﺗﻌﻠّﻣوا أﻋظم‬
‫اﻷﺳرار وأﺳﻣﻰ اﻟﻔﺿﺎﺋل‪ ،‬ﯾﺳﻣﻌون ﻣن ﺷﻔﺗﯾﮫ اﻟﺗﻌﻠﯾم ﺣول ﻓﺿﯾﻠﺔ اﻟﺻوم‬
‫اﻟﺳﺎﻣﯾﺔ وإﻋﻼن ﺳر اﻟوﺟود اﻟﺣﺎﺻل ﺗدرﯾﺟﯾ�ﺎ ﺑﻌد ﺣﺎﻟﺔ ﻣن اﻹﻓراط ﻓﻲ اﻟطﻌﺎم‬
‫وﺳﻛر"؛ ﯾﺗم ﺗذﻛﯾر‬
‫ٍ‬ ‫ﻟﺋﻼ ﺗﺛﻘل ﻗﻠوﺑﻛم ﻓﻲ ُﺧ ٍ‬
‫ﻣﺎر‬ ‫واﻟﺗﺧﻣﺔ؛ "ﻓﺎﺣﺗرزوا ﻻﻧﻔﺳﻛم ً‬
‫اﻟﻐﺎﻟﺑﯾن ﺑﺄن ﯾﺣﺎﻓظوا ﺑﻛل ِدﻗّﺔ ﻋﻠﻰ أﺳﻠﺣﺗﮭم اﻟﺗﻲ ﺑﮭﺎ ﻧﺎﻟوا ﻋﻠﻰ اﻟظﻔر! ﻓﺎﻹﻛﻠﯾل‬
‫ب ﻣن ﺧﻼل ھذا اﻟظﻔر ﯾﺗ ّم اﻟﺣﻔﺎظ ﻋﻠﯾﮫ ﺑﺎﺳﺗﺧدام ﺳﻼح واﺣد أﻻ‬ ‫اﻟذﯾن اﻛﺗ ُ ِﺳ َ‬
‫وھو اﻟﺻوم‪.‬‬
‫ﻣﺎرس اﻟﻧﱡﺳك‪ ،‬اﻟذي ﯾﺳﺗﻧﯾر ﻣن اﻟﻌﻠﻰ‪ ،‬اﻟذي ﯾﺗﻌﻠّم ﻣن ﺧﺑرﺗﮫ‬ ‫ﻲ اﻟذي ﯾُ ِ‬
‫إن اﻟﻣﺳﯾﺣ ّ‬
‫اﻟﺷﺧﺻﯾّﺔ ﻓﻲ اﻟﺗﱠﻘوى واﻟذي ﯾﻌﺎﯾن ﺟﮭﺎد اﻟﺻوم ﻓﻲ ﻧﻔﺳﮫ‪ ،‬ﯾﺟد ﺿرورة ﻓﻌﻠﯾّﺔ‬
‫ﺿﺎ ﺗﻣﯾﯾز ﺻﺎرم ﻓﻲ‬ ‫ﻟﯾس ﺑﺎﻻﻣﺗﻧﺎع ﻓﻘط ﻋن اﻷﻛل اﻟﻣﺳﺗﻣر واﻟ ﱠ‬
‫ﺷﺑَﻊ‪ ،‬وﻟﻛن أﯾ ً‬
‫اﺧﺗﯾﺎر ﻧوع اﻟطﻌﺎم‪ .‬ﯾﺑدو ھذا اﻟﺗّﻣﯾﯾز ُﻣﺑﺎﻟَﻎ ﺑﮫ ﻓﻘط إن ﻧظرﻧﺎ إﻟﯾﮫ ﻧظرة ﺳطﺣﯾّﺔ‬
‫وﻋﺎﺑرة؛ وﻟﻛن‪ ،‬ﻓﻲ اﻟﺟوھر‪ ،‬ﻧوﻋﯾﺔ اﻟطﻌﺎم ﻣﮭ ّﻣﺔ ﺟد�ا‪ .‬ﻓﻲ اﻟﻔردوس‪ ،‬ﻛﺎﻧت‬
‫اﻟﻧوﻋﯾّﺔ ﻓﻘط ﻣﺎ ھو ﻣﻣﻧوع‪ .‬ﻓﻲ وادي اﻟدﻣوع‪ ،‬ھﻧﺎ ﻋﻠﻰ اﻷرض‪ ،‬ﻧﺟد أن ﻋدم‬
‫اﻟﺗﻣﯾﯾّز ﻓﻲ اﻟﻧوﻋﯾﺔ ﯾُﺳﺑّب اﻟﻛﺛﯾر ﻣن اﻟﺿﯾﻘﺎت اﻟروﺣﯾﺔ أﻛﺛر ﻣن ﻛﻣﯾّﺔ اﻟطﻌﺎم‬
‫اﻟزاﺋدة‪ .‬ﻻ ﯾﻧﺑﻐﻲ أن ﻧظن أﻧﮫ ﯾﻣﻛن ﻓﻘط ﻟﻌﻧﻘود ﻣن اﻟﻌﻧب أن ﯾؤﺛّر ﻋﻠﻰ أذھﺎﻧﻧﺎ‬
‫وﻋﻠﻰ ﻧﻔوﺳﻧﺎ‪ ،‬وﻟﻛن ﻛل أﻧواع اﻟطﻌﺎم ﻟﮭﺎ ﺗﺄﺛﯾرھﺎ اﻟﺧﺎص ﻋﻠﻰ اﻟدم واﻟدﻣﺎغ‬
‫وﯾدرب ﻧﻔﺳﮫ‬
‫ّ‬ ‫واﻟﺟﺳد ﻛﻠﮫ وﻣن ﺧﻼل اﻟﺟﺳد‪ ،‬ﻋﻠﻰ اﻟروح‪ .‬ﻛل ﻣن ﯾﻧﺗﺑﮫ ﻟﻧﻔﺳﮫ‪،‬‬
‫ﻓﻲ ﺟﮭﺎد اﻟﺻوم‪ ،‬ﺳﯾﺟد أﻧﮫ ﻣن اﻟﺿروري ﺟدًا إﻣﺳﺎك اﻟﺟﺳد واﻟروح ﻋن‬
‫وﯾﻛرم ﺑﻛل ﻣﺣﺑﺔ ﻗواﻋد‬ ‫ّ‬ ‫اﻹﺳﺗﺧدام اﻟﻣﺳﺗﻣر ﻟﻠﺣوم واﻷﺳﻣﺎك؛ وﺳوف ﯾﺣﺗرم‬
‫اﻟﻛﻧﯾﺳﺔ اﻟﻣﺗﻌﻠّﻘﺔ ﺑﺎﻟﺻوم وﯾطﺑّﻘﮭﺎ‪ .‬أﻋﻠن اﻵﺑﺎء اﻟﻘدﯾﺳون أن اﻟﺻوم ھو أﺳﺎس‬
‫واﻟرﺻﺎﻧﺔ اﻟﻼزﻣﺔ‪ ،‬وﻗُﻠوﺑَﻧﺎ ﻓﻲ ﺣﺎﻟﺔ‬
‫ﻛل اﻟﻔﺿﺎﺋل ﻷﻧﮫ ﯾﺣﻔظ أذھﺎﻧَﻧﺎ ﻓﻲ اﻟﻧّﻘﺎوة ﱠ‬
‫ﺻﻔﺎء وروﺣﺎﻧﯾّﺔ‪ .‬اﻟذي ﯾزﻋزع أﺳﺎس اﻟﻔﺿﺎﺋل‪ ،‬ﯾزﻋزع اﻟﻔﺿﺎﺋل ﺑﺄﻛﻣﻠﮭﺎ‪.‬‬
‫أﯾّﮭﺎ اﻹﺧوة! ﻓﻠﻧَﻌﺑُر ﻣﯾدان اﻟﺻوم اﻟﻣﻘدس ﺑﻐﯾرة و ُﻣﺛﺎﺑَرة‪ .‬إن اﻟﺣرﻣﺎن اﻟذي‬
‫ﯾﺗﻌرض ﻟﮫ ﺟﺳدُﻧﺎ ﻟﻠوھﻠﺔ اﻷوﻟﻰ ﻣن ﺧﻼل ﻧظﺎم اﻟﺻوم ﻻ ﯾُﻘدّر ﺑﺷﻲءٍ ﻣﻘﺎرﻧﺔً‬ ‫ّ‬
‫ﺻﯾﺎم ﻋن‬ ‫ﻣﻊ اﻟﻣﻧﻔﻌﺔ اﻟروﺣﯾّﺔ اﻟﺗﻲ ﯾﻣﻛن ﻟﻠﺻوم أن ﯾﺟﻠﺑﮭﺎ‪ .‬ﻓﻠﻧُﺑ ِﻌد أﺟﺳﺎدﻧﺎ ﺑﺎﻟ ِ ّ‬
‫اﻟﻛﻣﺎﻟﯾّﺎت واﻟﻣواﺋد اﻟﻐﻧﯾّﺔ وﻟﻧﻧﺗزع ﻗﻠوﺑﻧﺎ ﻣن اﻷرض واﻟﻔﺳﺎد‪ ،‬وﻣن ھذا اﻟﻧﺳﯾﺎن‬
‫اﻟﻌﻣﯾﻖ واﻟﻣد ّﻣر‪ ،‬اﻟذي ﺑﮫ ﻧﻔﺻل أﻧﻔﺳﻧﺎ ﻋن اﻷﺑدﯾﺔ اﻟﺗﻲ ﺗﻧﺗظرﻧﺎ وھﻲ ﻣﺳﺗﻌدّة‬
‫ﻹﺣﺗﺿﺎﻧﻧﺎ ‪ِ .‬ﻟﻧﺳ َﻊ إﻟﻰ ﷲ ﺑﺎﻟﺟﺳد واﻟروح! ِﻟﻧَرھَب ﻣن اﻟﺣﺎﻟﺔ اﻟﺟﺳداﻧﯾّﺔ اﻟﻧﺎﺗﺟﺔ‬
‫ﻋن َﻛﺳر اﻟﺻوم‪ ،‬وﻣن ﻋدم اﻟﻘدرة ﻋﻠﻰ ﻋﺑﺎدة ﷲ وﻣﻌرﻓﺗﮫ‪ .‬ﯾَظﮭر ھذا اﻟﻌﺟز‬
‫اﻟ ُﻣ َد ِ ّﻣر ﻓﯾﻧﺎ ﻋﻧدﻣﺎ ﻧزدري ﺑوﺻﯾّﺔ اﻟﺻوم اﻹﻟﮭﯾّﺔ‪ ،‬ﻓﻧﺳﻣﺢ ﻷﻧﻔﺳﻧﺎ أن ﺗﺛﻘل ﻗﻠوﺑﻧﺎ‬
‫وﺳﻛر )ﻟوﻗﺎ ‪ .(34:21‬آﻣﯾن‪.‬‬
‫ٍ‬ ‫ﻓﻲ ُﺧ ٍ‬
‫ﻣﺎر‬

‫ﺗﻌرﯾب دﯾر ﺳﯾدة ﺑﻛﻔﺗﯾن _ﺻﻔﺣﺔ اﻟﻘدﯾس ﻏرﯾﻐورﯾوس ﺑﺎﻻﻣﺎس‬

‫‪https://saintgregorypalamas.org/blogPage/5e5a800‬‬
‫‪6477ccf24c03fa7b8‬‬

‫‪https://orthochristian.com/111178.html‬‬
 St. Ignatius (Brianchaninov)
And take heed to yourselves, lest at any time your hearts be
overcharged with surfeiting, and drunkenness…
Luke 21:34
Beloved brethren! It is soul-saving for us in these holy Forty
Days not just to wear out our bodies with fasting, but also
to talk about the fast; it is soul-saving for us in these holy
Forty Days to turn all due attention to the caution against
surfeit and satiety given us by the Lord Himself: Take heed
to yourselves, He said, lest at any time your hearts be
overcharged with surfeiting, and drunkenness.
The institution of the fast is a divine institution. The first
commandment God gave to mankind is the commandment
about fasting. It was necessary for us in paradise, before our
fall, and it is even more necessary after the fall. The
commandment about fasting given in paradise was
repeated in the Gospel. Let us ascend in thought to the
divine institution of fasting and be as if enlivened in soul by
the contemplation of this institution, the very podvig of
fasting.
The podvig of fasting does not belong exclusively to the
body; the podvig of fasting is beneficial and needed not only
for the body; it is beneficial mainly for the mind and
heart. Take heed to yourselves, lest at any time your hearts be
overcharged with surfeiting, and drunkenness. The Savior of
the world revealed to us in these words that especially
worthy of attention is that the consequences of consuming
an excess of food and drink are terrible consequences, soul-
destroying consequences. From pleasing the stomach the
heart is burdened, made crude and hard; the mind is
deprived of its lightness and spirituality; the man become
fleshly. What does this mean, a “fleshly man”? The Holy
Scripture calls fleshly that wretched man who is riveted to
the earth, who is incapable of spiritual thinking and
feelings. My spirit shall not always strive with man, for that he
also is flesh (Gen. 6:3), did God testify. The fleshly man is
incapable of worshiping God. Even a spiritual man who has
been given over to satiety loses his spirituality, he loses as if
the very ability to know God and serve Him. So Jacob ate,
says Holy Scripture, having called Jacob a true servant of
God, and was filled, and the beloved one kicked; he grew fat, he
became thick and broad: then he forsook the God that made
him, and departed from God his Saviour (Deut. 3:14). An
ascetic comes to such a state when he excludes the podvig of
fasting from his ascetic labors. The flabbiness and fogginess
imparted to the body through abundance and
indiscrimination in food is little-by-little imparted by the
body to the heart, and from the heart to the mind. Then
these eyes of the soul, the heart and mind, become dull;
eternity hides itself from them; their sickened vision
imagines earthly life to be endless. Man directs his earthly
sojourn according to his understanding and feelings, and
the wretched, bind wanderer goes on his belly, and
eats dust of the earth all the days of his life (Gen. 3:14).
Breaking the fast threatens the disciple of Christ
with apostasy from Christ.
Such an influence of intemperate or even imprudent and
incautious taking of food explains the reason why in the
very state of his innocence, amidst the delights of paradise,
man needed the commandment of fasting. It was provided
in order to safeguard the newly created creature, a mingling
of two natures—the physical and the spiritual—in a spiritual
state; it was provided in order to balance the two natures
and maintain the superiority of the spiritual nature. With
its help, man was able to stand constantly in thought and
heart before God; he was able to remain inaccessible to vain
thoughts and fantasies.
All the more needed to fallen man is the commandment of
fasting. An attachment to the earth, to this fleeting earthly
life, to what is sweet, great, and glorious in it, to the very
inclination toward sin became inherent to fallen nature, just
as unruly cravings and feelings are inherent to the sickness
that produces them. We are riveted to the earth, stuck to it
with our whole souls and not only our bodies; We have
become completely fleshly, deprived of spiritual sensations,
incapable of contemplating the heavenly. The
commandment of fasting is again our foremost and
necessary commandment. Only with the help of fasting can
we tear ourselves away from the earth; only with the help of
fasting can we withstand the alluring power of earthly
delights; only with the help of fasting can we rend our union
with sin; only with the help of fasting can our spirit be freed
from the onerous chains of the flesh; only with the help of
fasting can our thoughts arise from the earth and gaze on
high to God! To the measure that we place upon ourselves
the good yoke of fasting will our spirit, which is akin to it,
begin to turn often towards the contemplation of God,
immerse itself in this immeasurable and wondrous
contemplation and linger in it. If the objects of this material
world illuminated by the rays of the material sun surely
draw from it and radiate light, then how can our souls not
become enlightened when, having thrown off by means of
fasting the coarse and thick veil of fleshliness, stand directly
before the Sun of Righteousness—God? The soul becomes
enlightened; it is enlightened and changed! New, divine
thoughts arise in it, and hitherto unknown mysteries are
revealed to it. The heavens declare to it the glory of God (Ps.
18:2); the firmament showeth the omnipotence of the hands
that created it; all creation visible and invisible loudly
preaches the ineffable mercy of the Creator; it tastes of the
spiritual and sees the spiritual, that the Lord is Good (Ps.
33:9). Grace-filled lightness and subtleness of spirit are
imparted to the body; the body, following after the spirit, is
drawn towards spiritual feelings and prefers the
incorruptible food for which it was created over the
corruptible food to which it had fallen. At first it with
difficulty submits itself to the healing treatment and
violence of fasting; at first it protests against the established
fast, sets our spirit against it, takes up arms against it with
various sophistries drawn from reason falsely so called. But
being tamed and healed by fasting, it already begins to feel
and reason differently. Its relationship to satiety are like the
feelings that a convalescent has toward the harmful foods
that he deliriously desired during his illness; its relationship
to satiety is as to a discovered and now obvious poison,
which seizes from the spirit its dominance over the flesh,
and by which a man is cast down from his likeness and
kinship to the angels to the likeness and kinship to
irrational beasts. Spiritual warriors who have won victory
over the flesh by means of fasting, having stood before the
face of the Lord to learn the greatest mysteries and loftiest
virtues, hear from His lips the teaching of the lofty virtue of
fasting and the revelation of the mystery—of the state that
gradually comes into being from surfeit and satiety: take
heed to yourselves, lest at any time your hearts be overcharged
with surfeiting, and drunkenness. The conquerors are
reminded to scrupulously keep at hand their weapons with
which they gained the victor! And both the victory is won,
and the trophy gained through this victory is kept, using one
and the same weapon—fasting.
The ascetic of Christ, illumined from on high and taught by
his own pious experience, examining his own podvig of
fasting, finds it necessary not only to restrain from a surfeit
of foods and satiety, but also to be discriminating in the
choice of food. This discrimination seems excessive only at
a superficial, fleeting glance at oneself; but in essence the
quality of food is very important. In paradise, only the
quality of food was forbidden. In our vale of tears, on the
earth, we find that indiscrimination in quality produces
much greater problems for the soul than excess in quantity.
We should not think that only a bunch of grapes can act
upon our mind and soul; every kind of food has its own
intrinsic effect on the blood, the brain, the whole body, and
through the body—on the spirit. Whoever attentively
guards himself, exercising himself in the podvig of fasting,
will find it absolutely necessary to sober the body and soul
from the constant ingestion of meats and fishes; he will
lovingly venerate the rules of the holy Church on fasting and
submit himself to them. The holy fathers called fasting the
foundation of all the virtues, because fasting preserves our
minds in the proper purity and sobriety, and our hearts in
the proper subtleness and spirituality. Whoever shakes the
foundation of the virtues shakes the whole edifice of the
virtues.
Brethren! Let us pass the time of the holy fast with zeal and
diligence. The depravation to which at first glance our
bodies are subjected according to the rule of fasting are
insignificant before the benefit to the soul that fasting can
bring. By means of fasting let us detach our bodies from
luxurious and rich tables, and our hearts from the earth and
corruption, from that deep and destructive forgetfulness by
which we separate ourselves from the eternity that awaits
us and is ready to embrace us. Let us strive in soul and body
to God! Let us fear the fleshly state produced by violating
the fast, fear total incapability of worshipping and knowing
God. This ruinous incapability manifests in us when from
neglecting the divine commandment of fasting we allow
our hearts to be overcharged with surfeiting, and
drunkenness. Amen.
St. Ignatius (Brianchaninov)
Translation by Nun Cornelia (Rees)
Pravoslavie.ru
3/4/2018