Pemikiran Yahudi Amsal 16:15: Akeidat Yitzchak & Olat Reiyah

Lastly, the "kind deeds" parts of his statement is contained in the very fact that forgiveness and atonement are possible, and are granted by G'd. He who is aware of the inherent weakness of man, has generously made provision for man's rehabilitation. It is not a Jewish characteristic to indulge in wholesale killing, even if great wrongs have been committed. The Torah has to exhort us not to have mercy in such cases as the ir hanidachat, the city whose majority have indulged in idol worship, whose inhabitants have to be executed. The Torah therefore emphasizes that administering the death penalty has as its objective to turn aside G'ds wrath against those who tolerate wrongdoing. This is proof that were it not for this consideration, we might not administer a death penalty at all. Kings who desire the adulation of their subjects, certainly indulge in generosity when sinned against. Even Haman had to keep secret the identity of the people he wished to murder, and not use the word "murder," but "destroy," meaning "neutralise," so as not to offend the sensibilities of the king. Another motivation for generosity is that forestalling the desire for revenge by his subjects, as well as fear to trigger hostile action by those to be killed. He who feels threatened, will try to act in self defense. Ahasverus, who had shown that he craved popularity by throwing lavish banquets, had no choice but to execute Bigtan and Teresh. He executed Haman when he had become aware of the latter's machinations. Heretofore he had put quite a different interpretation on what Haman had meant when the latter had asked permission le-abdam, to destroy them, (compare story in megillat Esther) Being generous and forgiving is therefore seen as a character trait that is conducive to self-preservation. It keeps civilisation going. The King of Kings certainly does not desire mass death of His subjects, but wishes to inspire teshuvah, repentance, through the retribution exacted from the few. G'd, who had first considered creating the universe by using the yardstick of justice, i.e. midat hadin, had reconsidered when He realised that the world would not be able to endure on that basis. This is because no man could be expected never to sin. (Bereshit Rabbah 12) This is why when the Torah relates the story of creation a second time in chapter 2,4, we find that G'd has acquired a new attribute in addition to elokim. He is now also called hashem, "the merciful One." These two attributes of G'd are reflected in the two holy days Rosh Hashanah, and Yom Kippur, i.e. New year's day and Day of Atonement. The former reflects the din, justice aspect of G'ds rule, the other the rachamim, mercy aspect. On the former day everyone is judged according to his "present" state. Even the beynonim, the people whose merits are balanced by their errors, debits, are treated according to the yardstick of justice, since G'd waits until the Day of Atonement to see which way the scales will tip at that time. However, repentance is accepted from all on Yom Kippur, meaning that G'd relaxes the rule of strict justice. This is what is called lifnim mishurat hadin. The hint in scripture confirming that this is so, is found in Psalms 47,6, Elokim arose at the sound of truah, but Hashem at the sound of the shofar. Since the term truah is found in the Torah in connection with Rosh Hashanah, whereas only the term shofar is found in connection with Yom kippur, the hint is reasonably clear. If, as we said before, Samael, i.e Satan, has no control over man on Yom Kippur, as long as man exploits the day properly, it follows that he who ignores the opportunity presented by that day will fall irretrievable victim to Samael. This is the "bribe" that G'd gave to Satan. The attribute of mercy, when ignored, causes utter destruction of the soul for all those who have ignored it. A hint of all this is found in the numerical value of the word "Satan." It adds up to 364, i.e. Satan has control on 364 days of the year, not on the 365th day, the Day of Atonement. (Yuma 19) The last sentence in the Yom Kippur service (16,34) is to remind us that the function of Yom Kippur is not affected by the existence or non existence of the holy Temple and the ability to offer the sacrifices. The need is for penitence brought on through innuy, discomfort. The day alone does not achieve atonement.

R. Eliezer says ‘one who makes his prayer fixed, his prayer is not supplication.’ What is meant by fixed? R. Yaakov bar Idi said that R. Oshiya said - all to whom prayer is like a burden. (Berachot 29b)
Before prayer, the inner image⁴⁵The term ציור appears many times in R' Kook's writings on prayer. It denotes an inner image, a conception of either what is or what could be. There is a critical connection between our ability to conceive of something, and the challenges we face in actualizing that conception in the world. The ultimate inner conception which we can craft is our conception of G–d, which has the potential to transform us, after all if we are created in the image of G–d then how we conceive of G–d is also how we conceive of ourselves – see sections 3:7 and 4:12.
See Shmonah Kvatzim 1:585. of one’s soul must be as if she is weakening beneath the burden of the gloom (See Yishayahu 50:3) of ideas, distant from notions of wholeness and the light of the face of the living King.⁴⁶See Mishle 16:15 for the source of this expression and Tomer Devorah perek sheni, midda shevii for some insight to its meaning. Only through this will the load which lies heavy on her heart be rolled back– through pouring out her plaint before her Maker and her Father in Heaven. And through this she gathers courage, and in place of a dim spirit wraps herself in garments of joy (See Yishayahu 61:3) , and a new spirit in the power and delight of G–d will be her stance. (See Divre HaYamim I 16:27) But when this truthful conception is lacking and in place of the proper quality of prayer, which increases courage and renews strength in the soul and its feelings, it further exhausts - this is not the proper form of prayer, which must emerge from inner feeling and not from an imposed external obligation, which perforce is like a burden.
‘Rabbanan say – anyone who does not say it in a language of supplication.’(ibid)
Even if one finds their heart stirred by the inner desire to pray, nevertheless so long as their intention is only to fulfill this inner feeling, this is not the foundation for prayer which is Divine service. Emotion is a proper means for placing the soul and ideas in a prayerful posture, but her (prayer’s) essence is above any emotive state of the human soul, because she is supplication before G–d, that His will be done. Therefore, it must be said in a language of entreaty, and through this shape as an inner image the truth that the feelings of the human heart have small value when compared to the lofty purpose of realizing G–d’s will in the world, which happens through prayer. ⁴⁷“…but the prayer of the upright is His will” Mishle 15:8. See the Malbim on this verse.
‘Rabba and Rav Yosef both said – anyone who cannot introduce something new in it.⁴⁸The essential problem here is that inner psycho-spiritual experience, disconnected from an intellectual relationship to current experience located in time-space, is always in danger of being the same and thereby not responsive to the moment. See Rashi Berachot 29b ‘lchadesh ba davar’’(ibid.) It is not enough that a light of awareness of G–d’s blessed majesty accompany the exalted inner natural feeling of the soul (nefesh). Because the activity of the intellect⁴⁹השכל – ההארה הרוחנית שמאור ה' המאיר לאדם דרכו (ע"א ג יט)
The sechel (intellect) – The spiritual radiance which comes from the light of G–d that illuminates the path of man (Ein Ayah 3, 19)
Also see the Maharal’s definition from Be’er HaGolah, be’er hasheni, d”h perek kama d’yoma and v’zehu d’amru must have a greater extent than the emotions, until one can open something new in prayer through the clarified intellect, aside from inner feeling; and then the wholesome natural inner feeling will join with the intellectual innovation to pray with holy emotion. And on this R. Zeira said ‘I am able to introduce something new in it…”(ibid.) because the immensity of his feeling did not prevent his intellect from bearing its fruit according to the nature of the moment and day. However since, in the final analysis, intellect is not as natural as feeling, therefore he added ‘…but I am concerned, lest I become confused’ and I be drawn toward intellectual conceptions further than I can extend the inner feeling of the heart, and through this lose the quality of prayer. Therefore, he left place for the good sentiment⁵⁰יסוד רגש הטוב לקבל את כל התמציות השכליות ולקבען יפה, עד שמה שע"פ המסקנא השכלית והתורית ראוי הוא שיהיה יפה ונחמד, יהיה הלב והרצון וכל הנטיות היותר ערות וחיות מסורות לו ברב כח. וכל מה שהתורה והשכל נותנים שהוא דבר מזיק ומפסיד, יהיה מיד נחקק בעצם הרגש הטבעי וגיעולו וריחוקו, ממילא יהיה עומק הרגש מתעלה בין לטוב בין להפכו כפי אותו הגודל הניתן לדבר מצד האמת (ע"א ג ב רנג)
Foundation of the good feeling – to receive all the intellectual essences and establish them well, until the heart, the will and all one’s awakened and alive inclinations are given over with all their power to that which the intellect and the Torah conclude to be beautiful and desirable. And all that which the Torah and the intellect see to be damaging will be instantly engraved on the emotions, that they be distanced and despised. Perforce the depths of the emotion will be elevated, be it for good or otherwise, according the greatness which in truth belongs to a thing. (from Ein Ayah 3 2 253) alone, joined to the intellect which escorts it, but without overextending intellectuality in the moment when that feeling rules.
And the name kevah (fixed) contains all these three. A lack of inner awareness is included in the term kevah, because one’s prayer is not responsive to the changing feelings of man. The natural feeling by itself is called kevah, because it is fixed in the nature of the soul, unlike the service of the intellect which must be acquired through a path of chosen perfection. And the contraction of the intellect to the measure of the natural feeling is also called by the name of kevah, because it does not spread beyond the boundary of the natural quality of the soul, which is fixed and stable.