Pemikiran Yahudi Mazmur 150:6: Akeidat Yitzchak & Olat Reiyah

Psalms 92,2, "it is good to pay homage to G-d and to sing praises to Your name, most High." This is the conclusion reached by David after having overcome doubts in this matter. Cognition of G-d’s works is our primary task. Glorifying His works in song and music is the natural corollary of such cognition. The song the Jewish people sang after their deliverance from the army of Pharaoh by G-d’s miraculous personal intervention, is a prime example of this.

Prayer serves to bring all the Torah, all service, all wisdom and the entirety of manifest life⁶⁰For an exploration of this concept see Maharal Tifferet Yisrael perek 13, and 59, Midrash Tehillim 50. And Shmonah Kvatzim 3:339 from R’ Kook. into a natural quality and well-founded state of soul. Prayer is the life of the moment, that is to say - she gives life to the moment by placing it in line to draw down the abundance of everlasting life. But the Torah is everlasting life, above nature itself. When natural processes run right, then miracle⁶¹The word נס can mean a flag or a miracle (see Rashi on Bamidbar 17:15), and the two are linked. A flag is raised in the midst of battle, or as a sign of sovereignty, in order to have a symbol above the plane of struggle. When people lift up their eyes to that symbol on high, it adds meaning to their plane of existence and struggle by adding a dimension to it, literally lifting up a flat worldview. In the same way, miracles reveal that there is another order of existence, of expressed Divine will, which exists. The splitting of the Red Sea will stand forever as an emblem of what is actually possible in the world, despite the evidence of our daily existence. is a great and lofty level indeed, but when nature itself degenerates, then miracles are an imposition on heaven and a deficiency in that they change the orders of creation, “how lowly is this man…” (Shabbat 53b)⁶²For more on the relationship between nature and miracle see Michtav M’Eliyahu p.177 HaNes v’HaTeva. Also the Rambam Yesode HaTorah 8:1. We pray in order to set nature right, that eternal life be well-founded with us, aligned with the life of the moment which appears continually within us. “Let all that has breath praise the Lord,” (Tehillim 150:6) a distinct praise for every individual breath. The momentary and the eternal double over together, becoming a delight. “I will delight myself in your statutes – and I will speak of your statutes continually“.⁶³Tehillim 119:18/117. This is the joy of each instantaneous moment being perfectly aligned to express the infinity of creation.