Chasidut su Giobbe 33:35

Exodus 33,23. “You will see My back, but My face is not ‎visible (to any creature).” In addition to the fact that of ‎course, G’d’s “back” is also invisible, as He is not corporeal, the ‎author quotes two verses from Job and Proverbs respectively, ‎which require further clarification. We read in Proverbs 15,20: ‎בן ‏חכם ישמח אב‎, ”a wise son causes joy to the father.” We also read in ‎Job 28,14: ‎והחכמה מאין תמצא‎ “but where does wisdom come ‎from?“ We know that the most important ingredient of wisdom is ‎acquired by man when he looks (with his mental eye) at the ‎concept of ‎אין‎, i.e. the “nothingness” from which the ‎‎(perceptible) phenomena of the universe came into existence, ‎emanated. When man trains himself to cleave ever more to the ‎roots of his life, i.e. to the Creator, this aspect is known as ‎אצל ‏הבורא‎, being next to the Creator, Who Himself is garbed in a ‎‎“garment,” i.e. a protective shield that prevents the powerful ‎rays of light emanating from Him from harming those exposed to ‎this. The prophet Isaiah 23,18 alludes to this when he said: ‎ולמכסה עתיק (יומין)‏‎ “dressed in primeval (of prehistoric origin) ‎garments” (compare Talmud Pessachim 119) This is also the ‎meaning of the allusion in the Talmud Chagigah 7 that ‎Israel provides G’d with His “parnassah,” livelihood, basing ‎itself on the word ‎לבוש‎ being used in that context, so that ‎חכמה‎, ‎‎“wisdom” in many instances refers to the ‎אור חוזר‎, the “reflected ‎light,” emanating from Israel in response to G’d’s largesse, as it ‎requires ‎חכמה‎, “wisdom or ingenuity,” for the original light ‎beamed at His creatures by G’d to be aimed back accurately at its ‎source. This is also referred to by way of allusion in Job 33,32, ‎ואאלפך חכמה‎ “I shall teach you wisdom.” The letters ‎א-ל-פ‎ when ‎reversed spell ‎פלא‎, miracle, something supernatural, as in the ‎word ‎נפלאות‎, and hint at the fact that the ability to reattach ‎oneself to the original source that has given one life is something ‎beyond man’s innate ability, and cannot be achieved without ‎direct Divine intervention. The process by which this is achieved ‎is known as ‎תנועה‎, normally translated as “motion,” meaning in ‎this context that G’d sets in motion some part of the word ‎תנועה‎.‎
‎[I confess that from this point on I have not ‎understood the author’s allusions on this subject based on the ‎meaning of the vowels underneath the consonants. Ed.]‎

Exodus 33,23. “You will see My back, but My face is not ‎visible (to any creature).” In addition to the fact that of ‎course, G’d’s “back” is also invisible, as He is not corporeal, the ‎author quotes two verses from Job and Proverbs respectively, ‎which require further clarification. We read in Proverbs 15,20: ‎בן ‏חכם ישמח אב‎, ”a wise son causes joy to the father.” We also read in ‎Job 28,14: ‎והחכמה מאין תמצא‎ “but where does wisdom come ‎from?“ We know that the most important ingredient of wisdom is ‎acquired by man when he looks (with his mental eye) at the ‎concept of ‎אין‎, i.e. the “nothingness” from which the ‎‎(perceptible) phenomena of the universe came into existence, ‎emanated. When man trains himself to cleave ever more to the ‎roots of his life, i.e. to the Creator, this aspect is known as ‎אצל ‏הבורא‎, being next to the Creator, Who Himself is garbed in a ‎‎“garment,” i.e. a protective shield that prevents the powerful ‎rays of light emanating from Him from harming those exposed to ‎this. The prophet Isaiah 23,18 alludes to this when he said: ‎ולמכסה עתיק (יומין)‏‎ “dressed in primeval (of prehistoric origin) ‎garments” (compare Talmud Pessachim 119) This is also the ‎meaning of the allusion in the Talmud Chagigah 7 that ‎Israel provides G’d with His “parnassah,” livelihood, basing ‎itself on the word ‎לבוש‎ being used in that context, so that ‎חכמה‎, ‎‎“wisdom” in many instances refers to the ‎אור חוזר‎, the “reflected ‎light,” emanating from Israel in response to G’d’s largesse, as it ‎requires ‎חכמה‎, “wisdom or ingenuity,” for the original light ‎beamed at His creatures by G’d to be aimed back accurately at its ‎source. This is also referred to by way of allusion in Job 33,32, ‎ואאלפך חכמה‎ “I shall teach you wisdom.” The letters ‎א-ל-פ‎ when ‎reversed spell ‎פלא‎, miracle, something supernatural, as in the ‎word ‎נפלאות‎, and hint at the fact that the ability to reattach ‎oneself to the original source that has given one life is something ‎beyond man’s innate ability, and cannot be achieved without ‎direct Divine intervention. The process by which this is achieved ‎is known as ‎תנועה‎, normally translated as “motion,” meaning in ‎this context that G’d sets in motion some part of the word ‎תנועה‎.‎
‎[I confess that from this point on I have not ‎understood the author’s allusions on this subject based on the ‎meaning of the vowels underneath the consonants. Ed.]‎

The Rambam says that Elihu’s words were similar to the other speakers, except his claim that an angel can occasionally intercede to pray for man and thus help him, as it is written, “If there be an angel with him, an interpreter, among a thousand, to show unto man his uprightness.” (Iyov, 33:29) A reading of the book of Iyov will show all of the above-mentioned views.

Another approach to the line:‎ מי כמוך באלים ה'...נורא ‏תהלות עושה פלא‎, “Who is like You o Lord, among the ‎celestials, …awesome in splendour, working wonders!” ‎It is an accepted criterion of our faith that when a ‎person denies his ego the way is paved to his ‎becoming wise. This concept is spelled out in Job ‎‎33,33: ‎אם אין אתה, שמע לי החרש ואאלפך חכמה‎, “if you are ‎‎(prepared to be) ‘nothing’, listen to Me, and be still, ‎and I will teach you wisdom.” As the author has ‎mentioned several times, ‎חכמה‎, true wisdom, is the ‎result of divesting oneself totally of one’s “ego;” as we ‎know from another verse in Job 28,12 ‎והחכמה מאין תמצא‎, ‎‎“and wisdom you will find through negating “ego”, ‎becoming “nought,” i.e. ‎אין‎. A closer look at the word ‎אלף‎ which symbolizes the beginning of everything in ‎our world, will show you that when read backwards it ‎reads ‎פלא‎, “something transcendental, miraculous.” ‎Moses alludes to this when describing G’d as the ‎source of ‎פלא‎, “wonders.” What we have previously ‎described as ‎אין‎, is also a reference to ‎בינה‎, insight, ‎which, as the word indicates, is something internal, ‎therefore invisible, hidden, another aspect of the root ‎פלא‎ or ‎מופלא‎. Negation of self, of ego, results in one’s ‎becoming privy to the hidden insights, ‎פלא‎.‎
The author sees in Exodus 31,14, ‎‏ ושמרתם את השבת כי ‏קודש היא לכם‎, “you shall “observe” the Sabbath for it is ‎holy for you,” an allusion to our “viewing” the concept ‎of the Sabbath as our looking at its holy origin. The ‎word “seeing” is understood as the person who “sees” ‎receiving an image, i.e. he is a recipient of revelations ‎of one sort or another. A painter cannot paint a ‎painting until he has first seen an image which he tries ‎to reproduce on canvas, or paper, or any other suitable ‎surface. In the case of “observing” the Sabbath, we are ‎privy to receiving “images” from the ‎אין‎, from a ‎dimension of the universe, the celestial dimension, ‎that is devoid of a body and its attendant limitations. A ‎Sabbath properly “observed,” is a day in which we ‎distance ourselves from most of our physical needs, ‎‎[except, of course, fulfilling the ‎commandments that are prescribed and make our ‎bodies participants in this holy experience. ‎Ed.].‎