Chasidut zu Tehillim 40:2

When one prays to God in the mystery of Zeir Anpin (Tiferet), one is not praying to any particular Divine attribute, but only to God in His essence, as the root of all of His attributes. For even though the name YHVH is the root of all of God’s attributes, their garments are other names of God. In Tiferet, however, both the inner aspect and the outer garment are the name YHVH.³⁶⁷Meaning to say, the Tetragrammaton – YHVH – is considered to be the Divine Name closest to G-d’s essence, as it’s meaning is “constant and eternal being.” Being essential, it lies at the heart of all other Divine names, like the soul rests within the body. Other Names of G-d represent various aspects of Divine manifestation, though not essence itself. Each Divine Name is associated with a different sefirah, with the Tetragrammaton being associated with the sefirah of Tiferet. Thus the author writes: “In Tiferet… the root (YHVH) and the garment (the Name YHVH) are one.” However, as he continues to explain, even this manifestation of G-d’s essence still only follows human perception. The essence of G-d transcends all mortal cognition, and thus manifests itself in the miraculous. The root and the garment are one in the mystery of Zeir Anpin. Thus, all prayer is directed to the spiritual place where the Holy One, blessed be He, is called Zeir Anpin and the name YHVH. However, man cannot comprehend the levels of Divine providence and governance above Tiferet Yisrael.³⁶⁸The sefirah of Tiferet/Zeir Anpin. For this reason we do not pray for miracles, for the source of miracles is in a place beyond man’s ability to comprehend.³⁶⁹As in the previous chapter, in which it was explained that one can only praise G-d using those epithets instituted by Moshe (such as, “the great, mighty and awesome G-d”), since only these are truly graspable to the consciousness. Since man is a part of nature and the natural order of things, and cannot see how the salvation could come from the place beyond his ability to perceive, he is not supposed to direct his prayer to this place. Directing prayer to the source of miracles is considered a “burden for Heaven.” This is as it is said in the Gemara (Ta’anit, 24b), “Who dares to be such a burden on Heaven,”³⁷⁰Once a certain man was sentenced to death by the court of Rava, for having had intercourse with a gentile woman. The punishment was carried out, and the man died. The matter reached the ears of King Shapur (CE 309-379), who sought to punish Rava. Whereupon Ifra Hormuzd, the king’s mother, said to her son, “Do not interfere with the Jews, because whatever they ask of their God He grants them.” The king asked her for an example. She said that when they pray for rain, it falls. He answered that this is not unusual because the prayers for rain are recited in the rainy season. Rather, he said, let them pray for rain in summer. She sent a message to Rava: “Concentrate and pray for rain.” He prayed, but it did nor rain. He then exclaimed: “Master of the Universe, ‘we have heard with our ears, our fathers have told us; a work You did in their days, in the days of old’ (Tehillim 40:2) But as for us, we have not seen it with our eyes.” Whereupon there followed such a heavy rain that the gutters of Mahuza emptied their waters into the Tigris. Rava’s father then appeared unto him in a dream and said to him, “Is there anyone who dares to be such a burden on Heaven? Change the place where you sleep.” (It is the belief that if one changes his place, his fortunes will also change) He changed his place and next morning discovered that his bed had been cut with knives. referring to the story of Rava, who prayed for rain in the dry season. Yet still, we find the story of Rav Hanina be Dosa who prayed for miracles (Ta’anit, 25a), and indeed there are several instances where sages in the Talmud prayed for miracles and miraculous changes in nature. As Antoninus said to Rabi (Rav Yehuda HaNasi, Avoda Zara, 10b), “I know that even the least among the Jews can revive the dead.”³⁷¹Rabbi Yehudah HaNasi, second century sage and redactor of the Mishnah, was personal friends with the Roman Emperor, Antoninus, and the two held regular, private study sessions. At every such meeting, Antoninus would kill the slave who accompanied him, so that his friendship with Rabbi Yehudah would remain a secret. On one occasion, R. Haninah b. Hama was present when Antoninus arrived, and was asked to leave the room. Outside, he unexpectedly found the slave dead on the floor. Not knowing how to react, he prayed that the man return to life, which happened. When Antoninus saw this, he remarked: “I know that even the smallest among you can revive the dead.” The difference is that the miracle of Rava occurred in public.”³⁷²And, furthermore he was in a dangerous situation. Now I will explain why this is exceptional.