Pemikiran Yahudi Ayub 37:16: Olat Reiyah & HaEmunot veHaDeot

Prayer actualizes and brings to light, to complete life, that which is hidden in the depths of the neshama. And according to the measure of one’s inner purity, so is the magnitude of the impact of prayer’s appearance when their inner will¹⁷Shulchan Aruch O’Ch 51:7 requires one to have kavana when saying the verse פותח את ידיך ומשביע לכל חי רצון. Typically this is translated as ‘You open your hand and satisfy the will of every living creature.’ But it can also be read as ‘You satisfy every creature with will.’ The clarification of our will is an essential aspect of prayer. When we tell children to pray for everything, it is because we want them to know that the first reading is true – that for G–d, anything is possible. But as we get older and begin to wonder if the things we want are worth praying for, then prayer becomes an opportunity for clarification of our deeper will. What is it that moves us to pray? There is another level of this question – what is the relationship between the Divine will and my will when I pray? If I am moved to pray because I believe that G–d is all-wise and powerful, then how could I possibly assert my will to say that something in the world ought to be other than He made it? See supplementary text in note 153. For more on kavana, see footnote 9 as well as sections 4:8, 11, 12 in the body of the text emerges from their depths, as they turn to the Source of the life of all the souls and all the worlds. Great and wondrous is the effect of their expressions on life. A great light pours forth with a properly derived word,¹⁸See Shmonah Kvatzim, Kovetz 6:79
שטף הדבור
יט
האדם יכול לדעת את מעמדו הרוחני על פי הבהירות של הדיבור שלו. מה שהאור הנשמתי יותר חי בקרבו, כפי אותה המדה יחוש, איך כל דיבור ודיבור שלו יוצא כחץ, וכשטף מים חיים, ואיך שהוא בא ונמשך ממקור חיים, ופועל את פעולתו בעולם. מובן שהאיכות הפרטית של הפעולה של הדיבור תשוער על פי המדה הפרטית של העילוי הנשמתי, כל חד וחד לפום דרגיה. כשמדבר דברים קדושים, ובקרבו הוא מצטער מפני הופעת הקדושה שמשתפכת בקרבו , ידע שהנפש הטמאה היא מתמעטת והולכת, והיא מתכאבת על פחיתותה שפוחתת, וממילא הטוב מתגבר והולך. ובידיעה זו עצמה, ובאמונה והעמקה בה, הנפש הטהורה מתעוררת בשמחה, ויודעת שהיא מתקדשת ומתעלה, מתרחבת והולכת. ד' עז למו ומעוז ישועות משיחו הוא, ויעלז לבי ומשירי אהודנו.
Orot Hakodesh - The flow of speech
19. One can know their spiritual standing by the clarity of their expression. The more that the neshama’s light lives within them, to that extent they will feel how each word shoots like an arrow, like a flood of living waters, and how it is drawn from the source of life, making its impact in the world. It is understood that the particular quality of the affect which speech makes is measured by the specific standard of the neshama’s elevation, each according to their level. And when one speaks of holy matters, but feels discomfort because of the holy manifestation pouring out within, know that the impure soul is gradually shrinking away. It is this soul which is pained by its reduction, and of its own accord goodness progressively overcomes. And through this very knowledge, and the deep faith within it, the pure soul awakens in joy, knowing that it is becoming holy, rising up, and spreading out more and more. “The LORD is their strength; He is a stronghold for the deliverance of His anointed,” (Psalms 28:8) “…and my heart exulted, so I will glorify Him with my song.” (Ps. 28:7) it is taken from secreted storehouses of a rich life, abundant in its opulence. And according to the depth of its inner penetration, so is the scope of the luminous flight which the word reveals, brings to being, births. The clarification of expression elucidates the particulars of this illumination, solidifies existence through a clear and specific desire, and things progressively come to be. It is impossible that prayer not make her impression. Whether she makes her impact according to her particular designated purpose, or sets in motion many complicated paths – these are the wondrous¹⁹The first usage of peleh is Bereshit 18:14, see Rashi there who offers a definition based on nothing being disconnected from G–d. See also Tomer Devorah 1st chapter - she’erit nachalato. One understanding of peleh is the wonder evoked by opposites which when held in relationship evoke a sense of higher whole. On that note, see this vision of peace from Rav Kook -
אמר ר' אלעזר אמר ר' חנינא תלמידי-חכמים מרבים שלום בעולם, שנאמר וכל בניך למודי ד' ורב שלום בניך, אל תקרי בניך אלא בוניך.
(ברכות ס"ד.). יש טועים שחושבים, שהשלום העולמי לא יבנה כי-אם ע"י צביון אחד בדיעות ותכונות, וא"כ כשרואים ת"ח חוקרים בחכמה ודעת תורה, וע"י המחקר מתרבים הצדדים והשיטות, חושבים שבזה הם גורמים למחלוקת והפך השלום. ובאמת אינו כן, כי השלום האמתי אי אפשר שיבוא לעולם כי-אם דוקא ע"י הערך של רבוי השלום. הרבוי של השלום הוא, שיתראו כל הצדדים וכל השיטות, ויתבררו איך כולם יש להם מקום, כל אחד לפי ערכו, מקומו וענינו. ואדרבא גם הענינים הנראים כמיותרים או כסותרים, יראו כשמתגלה אמתת החכמה לכל צדדיה, שרק ע"י קיבוץ כל החלקים וכל הפרטים, וכל הדעות הנראות שונות, וכלהמקצעות החלוקים, דוקא על ידם יראה אור האמת והצדק, ודעת ד' יראתו ואהבתו, ואור תורת אמת. על-כן תלמידי חכמים מרבים שלום, כי במה שהם מרחיבים ומבארים ומילדים דברי חכמה חדשים, בפנים מפנים שונים, שיש בהם רבוי וחילוק ענינים, בזה הם מרבים שלום, שנאמר וכל בניך למודי ד'. כי כולם יכירו שכולם גם ההפכים בדרכיהם ושיטותיהם כפי הנראה, המה כולם למודי ד', ובכל אחת מהנה יש צד שתתגלה על ידו ידיעת ד' ואור אמתו. ורב שלום בניך, לא אמר גדול שלום בניך, שהיה מורה על ציור גוף אחד גדול, שאז היו הדברים מתאימים לאותו הרעיון המדומה, שהשלום הוא צריך דוקא לדברים אחדים ושיווי רעיונות, שזה באמת מגרע כח החכמה והרחבת הדעת, כי אור הדעת צריך לצאת לכל צדדיו, לכל הפנים של אורה שיש בו, אבל הרבוי הוא רב שלום בניך, אל תקרי בניך, אלא בוניך, כי הבנין יבנה מחלקים שונים, והאמת של אור העולם תבנה מצדדים שונים ומשיטות שונות, שאלו ואלו דברי אלהים חיים, מדרכי עבודה והדרכה וחנוך שונים, שכ"א תופס מקומו וערכו. ואין לאבד כל כשרון ושלמות כ"א להרחיבו ולמצא לו מקום, ואם תראה סתירה ממושג למושג, בזה תבנה החכמה ביתה, וצריך לעיין בדברים איך למצא את החוק הפנימי שבמושגים, שבזה יתישרו הדברים ולא יהיו סותרים זא"ז, ורבוי הדעות שבא ע"י השתנות הנפשות והחנוכים דוקא הוא הוא המעשיר את החכמה והגורם הרחבתה, שלסוף יובנו כל הדברים כראוי ויוכר שאי אפשר היה לבנין השלום שיבנה כ"א ע"י כל אותן ההשפעות הנראות כמנצחות זא"ז.
There are those who mistakenly think that world peace will only be built through a uniformity of opinion and perspective; when they see talmidei chachamim exploring through their wisdom and the knowledge of Torah, and these explorations lead to a multiplicity of sides and approaches, they think that this causes dispute and the opposite of peace. In truth this is not so, because true peace will never come to the world except through the value of multiplying peace. The multiplication of peace is that all the sides and all the methods should be seen, and it be clarified how each has its place, according to its value, place and interest. On the contrary, also that which appears superfluous or contradictory will been seen, when all the facets of true wisdom are revealed, only through the ingathering of all the pieces and particulars, and all the apparently divergent opinions, and all the divided disciplines, especially through them the light of truth and righteousness will appear, and the knowledge of G–d, love and awe of Him and the light of the Torah of truth. Therefore talmidei chachamim increase peace, because in that they expand, clarify and birth new words of wisdom, from different perspectives on diverse and distinct matters, they increase peace, as it says “all of your children will be taught of the Lord…” (Yishayahu 54:13). Because all will recognize that everyone, even those who are apparently opposite in their ways and approaches, they are all learners of G–d, each one reveals a facet to the knowledge of G–d and the light of His truth. “…And your children will have plentiful peace…” it does not say your children will have great peace, which would indicate the image of one great body; then the words would be fitting to that mistaken idea that peace requires uniformity and equivalation of ideas, which in truth reduces the power of wisdom and the expansion of consciousness, because the light of consciousness must unfold in every direction, toward all the facets of light that it contains. This multiplicity is ‘your children will have plentiful peace,’ do not read it as your children (banayich) but rather as your builders (bonyaich), because the structure will be built from different pieces, and the truth of the light of the world will be built from many sides and approaches, because these and those are the words of the living G–d; from various paths of service, and guidance and education, each of which fills its place and value. One should not destroy any ability or wholeness rather he should expand it and find its proper place, and if concepts appear contradictory, through this wisdom builds her house (Mishle 9:1); one needs to delve into how to find the inner precept which is in concepts, because in this, things will be rectified and no longer contradict, and the multiplication of opinions which comes through the differences of soul and education is exactly what enriches wisdom and drives its expansion. In the end all things will be properly built and it will be recognized that the construct of peace was impossible to build except through those influences which appear to battle one another for victory. (Olat HaReiyah) works of the One perfect in knowledge. (Iyov 37:16) In any event, the building of a whole world is revealed in prayer, whether in the one fixed, ordered and equal for all, or in that individual cry which issues from the depths of the heart of each individual and community according to their needs and situation. Together with all of the worldly traits, higher and lower; with all the practical and social, intellectual and artistic aspects through which humanity gradually perfects itself, arriving in a rectified fashion to a sweet and expansive life, the world orders in its exterior and, in known ways, even in its inner state - there comes at the head of all that internal order, the chief cause of all desires: prayer, which adds power and intensity into all the myriad branches of life, to all cultural stratagems and their enhancements, and one will know clearly how to apportion prayer and action, and their inter-inclusion one in the other. “For My House will be called a house of prayer for all peoples.” (Isaiah 56:7)

Afterwards I say: How can this matter, that is, the blessed Creator, be sustained in our thoughts when none of our senses has fallen upon Him? And I say: Just as the goodness of good and the corruption of falsehood can be sustained in it (the mind) even though our senses have not fallen upon it. And just as we can conceive intellectually of the existence of that which has been collected and that which is found yet absent, and other such abstract things, even though the senses have not seen them. As Scripture says (Jeremiah 10:10): "But the Lord is truly God."And I say: How can His existence everywhere arise in our minds, such that there is no place except Him? Because no place was devoid of Him beforehand. For if places had separated His parts, He would not have created them. And if corporeal things had disturbed the places from Him, even partially, He would not have created them. And since the matter is thus - that His existence after creating all corporeal things is like His existence before creating them, without change, separation, concealment, or interruption - as it says (Jeremiah 23:24): "Can a man hide in secret places where I cannot see him? declares the Lord. Do I not fill the heavens and earth? declares the Lord."And I bring this matter closer to comprehension and say: Were it not that we are accustomed to some veils not blocking sound, and similarly we see that glass does not obstruct light, and we know that the sun's light is not harmed by the filth in the world - we would be astonished by this. But all these are wondrous things that testify to the truth of His matter. And I say further: How can it arise in the mind that He knows all that was and all that will be, and that knowledge of them is equal to Him? I explain that created beings do not know what will come about, because their knowledge comes only through the senses; and what has not come to their hearing, sight, and other senses, they cannot grasp. But the Creator, whose way of knowing is not through any cause, but is intrinsic knowledge because His essence is knowledge - the ephemeral and the future are together equal to Him, and He knows them without cause. As it says (Isaiah 46:10): "Declaring the end from the beginning, and from ancient times things that are not yet done; saying: 'My counsel shall stand, and all My pleasure I will do.'" And when a person reaches this subtle matter intellectually, through tradition and seeing signs and proofs, his soul will believe it, and it will blend into his spirit, and he will find it present in his inner chambers, and wherever it stands in his hall, he will find Him there - as the prophet said (Isaiah 26:9): "My soul yearns for You in the night, also my spirit within me seeks You earnestly." And his love for Him will be perfect, without doubt, as it says (Deuteronomy 6:5): "And you shall love the Lord your God with all your heart and with all your soul and with all your might." And that servant will remember Him by day in his going about, and by night on his bed, as it says (Psalms 63:7): "When I remember You on my bed, I meditate on You in the night watches." His spirit, so to speak, will murmur at the time of remembering Him, from longing and pining, as it says (Isaiah 26:9): "My soul yearns for You in the night, also my spirit within me seeks You earnestly." And His remembrance will nourish him more than fatness, and His name will water him more than any water, as it says (Psalms 63:6): "My soul is satisfied as with marrow and fatness; and my mouth offers praises with joyful lips." Until he returns all his affairs to Him, and takes shelter in Him and always trusts in Him, as it says (Psalms 62:9): "Trust in Him at all times, O people; pour out your heart before Him; God is a refuge for us." And if He does good for him, he will give thanks, and if He afflicts him, he will endure - as it says (Psalms 22:30): "All the prosperous of the earth shall eat and worship." And if He were to separate him from his body, he would still hope for Him and not suspect Him - as it says (Job 13:15): "Though He slay me, yet will I trust in Him." And in all that he observes of His ways, he will increase in awe and fear - as it says (Job 23:15): "Therefore I am terrified at His presence; when I consider, I am in dread of Him." And all that he contemplates of His attributes, he will magnify their praise and increase his joy - as it says (Psalms 105:3): "Let the hearts of those who seek the Lord rejoice!" Until he loves those who love Him, and honors those who honor Him, as it says (Psalms 139:17): "How precious also are Your thoughts to me, O God!" And he will hate those who hate Him, and loathe His enemies - as it says (Psalms 139:21): "Do I not hate them, O Lord, who hate You?" Until he will argue on His behalf and respond concerning Him and His ways with intellect and knowledge, not with heaviness - as it says (Job 36:3): "I will fetch my knowledge from afar, and ascribe righteousness to my Maker. For truly my words are not false; one who is perfect in knowledge is with you." And he will praise and laud Him with intellect and honesty, not with exaggeration and lies - as it says concerning those who praise (2 Chronicles 30:22): "And Hezekiah spoke encouragingly to all the Levites who showed good skill in the service of the Lord." And he will not forget Him by making the five more than the ten, without adding to them, nor by fitting a world into the hollow of a ring, without having formed this one and expanded that one, nor by returning yesterday that has passed - for all this is futile. And some of the heretics may ask about all this, and we will answer that He is able to do anything, and that which is not dependent on Him is nothing - for it is futile, and futility is nothing; it is as if they asked whether He could do nothing. But they asked properly concerning this. Rather, he (the perfect servant) praises Him for intrinsic matters - that He is the Primal One who does not change or exchange, as it says (Deuteronomy 33:27): "The eternal God is a dwelling place." And that He Himself is truly One, as it says (Nehemiah 9:6): "You alone are the Lord." And that He lives and exists forever, as it says (Deuteronomy 32:40): "For I lift up my hand to heaven and swear, As I live forever..." And that He is able to do anything, as it says (Nehemiah 9:32): "Now therefore, our God, the great, mighty and awesome God..." And that He knows everything with perfect knowledge, as it says (Job 37:16): "Do you know the balancings of the clouds, the wondrous works of Him who is perfect in knowledge?" And that He creates everything from the beginning, as it says (Jeremiah 10:16): "He who is the Portion of Jacob is not like these, for He is the Maker of all things." And that He does not do anything futile or chaotic, as it says (Isaiah 45:18): "He did not create it a waste, He formed it to be inhabited." And that He is not unjust or spoiled, as it says (Deuteronomy 32:4): "The Rock! His work is perfect, for all His ways are justice." And that He does only good for His servants, as it says (Psalms 145:9): "The Lord is good to all, and His compassion is over all that He has made." May all Your works praise You, O Lord... May they speak of the glory of Your kingdom... And that He does not change or become different, as it says (Malachi 3:6): "For I the Lord do not change; therefore you, O children of Jacob, are not consumed." And that His kingdom will not cease or end, as it says (Psalms 145:13): "Your kingdom is an everlasting kingdom..." And that His command stands, no one can turn it back, as it says (Psalms 103:19): "The Lord has established His throne in the heavens, and His kingdom rules over all." And that it is obligatory to praise Him for His good and great attributes, as it says (Psalms 138:5): "And they shall sing of the ways of the Lord, for great is the glory of the Lord." And that all that the narrators recount about Him, and for which the praisers praise Him - He is supremely lofty, great and exalted beyond it all, as it says (Nehemiah 9:5): "Blessed be Your glorious name, which is exalted above all blessing and praise." And this which is found in places in the books of praise and laudation is not attributed to Him, but rather to His narrations, as it says (Ezekiel 3:12): "Blessed be the glory of the Lord from His place." And that they said (Psalms 68:5): "Sing to His name" - and you will sometimes find it said (Psalms 72:18): "Blessed be the Lord God, the God of Israel, who alone does wondrous things" to recount His story. And it says (Psalms 97:12): "Rejoice in the Lord, O you righteous, and give thanks to His holy name." But in the words of our Rabbis there are many such things - it is to recount His story that they say: "Blessed be the name of the glory of His kingdom." And I say concerning all this that it too is a product of speech; that is, when it is intended to magnify and exalt, they place words before mentioning that great one. And the more such preceding words there are, the greater the exaltation. As it says (Esther 1:4): "He displayed the riches of his royal glory and the splendor and pomp of his majesty." And it is His wealth, kingship, and greatness; it is also His value, glory, and greatness. And the narrators likened some to others. Observe, may God guide you! What we have written, and contemplate it closely, and raise it up in your thoughts, and do not be hasty to decide on the words. Rather, decide based on the preceding fundamentals. And place the words as transition and approach, as we have explained.

And the bringing of peace between a person and his fellow. Peace—how much of the world’s settlement and repair is in it! How much of the transient life, so ephemeral, does it repair—through its influence, through the mutual assistance found with it, through the good relations that it instills into personal life and into public life! But all of this is only to be considered like a small fragment beside the inner splendor that the light of peace has. The ideal of peace, which is the name of God, touches the heavenly completion that embraces all the eternities, that unites all that is into one total existence, tremendous, noble, and lofty, per the counsel of the Pure of Understanding (Job 37:16), God, of awesome splendor (Job 37:22). Thus, in bringing peace among people there is a portion of the heavenly, eternal light that illuminates all forever, of the holy light of the King whose name is Peace, and this is the basis of “the principal״ that ״continues… into the world to come״(Mishnah Peah 1:1). [Whereas] the agreeable societal purpose which results from the principle of peace prevailing among people is the result of the fruits that a person consumes in this world (see Mishnah Peah 1:1).