Pensamento Judaico sobre Provérbios 1:2

This is called in the book of proverbs "understanding and intellectual discipline" (Mishlei 1:2-3).

The more one elevates their morality¹¹¹Mussar is another word which defies simple translation. It is a moral discipline and practical instruction which are products of wisdom and understanding. For the biblical basis of this definition, see the Book of Proverbs, especially chapter 1, verses 2-3,7-8., so rises their will¹¹²See Shmonah Kvatzim 8:233 from R’ Kook on the link between human will, Divine will and prayer which illuminates this piece.. Even the natural will for life, and for everything connected to the will of the vital soul, things required by every man and desired by many animals, receive a refined form in the clarified soul. The highest exaltation, which comes through the elevation of the will at the hands of Godly consciousness and Divine intimacy, which penetrates ideas, intellect and emotion, aspiration and desire, the stormy and the calm, lifts up all the sparks of will to the pinnacle of elevation to unite them with the all-embracing aspiration of absolute wholeness of the Divine light which pours into the world to give it existence and life. When, through revealing the desire of the ‘righteous who is an everlasting foundation,’¹¹³See Mishle 10:25, Yoma 38b we arouse a will such as this, the will of one who lives their life in a luminous form lit by the light of the Life-giver of the world¹¹⁴See footnotes 20 and 40 for an explanatory texts on the Life-giver of the World - requests are fulfilled and rule over all is magnified because of the Divine light which flashes in the pure will in the fullness of wisdom and loving kindness. When one such as this reveals their will through the soul-revelation of prayer¹¹⁵See section 1:1 for an articulation of this definition of prayer, the light of the Life-giver of the world is revealed along the paths of their desire, which is itself revealed through outward expression and inner meditation in the intensity of life¹¹⁶It seems from many sources (one of which is found above in footnote 116) that R’ Kook believes once one uncovers their true will they have found a manifestation of the Divine will. See footnote 17 for a practice which can aid in uncovering this will. But if one succeeds the question remains – what if I discover that I disagree with G–d in my essence. I have heard this question from many of my queer students, and it seems to me that the only answer is to stand before G–d as you actually believe yourself to be, using prayer and His presence as a mirror to strip away all falsehood while insisting on unbroken relationship.. Then the aim of the all-encompassing good, as it relates to that particular which is right now the sole objective of the who one pleads, is revealed from the innermost place of the neshama. For the great neshama, every small request is encompassed within the greatest of desires. Each individual suffering, every pain and sickness, all sorrow and distress borne by any soul, when impressed upon the illuminated soul which is filled with the Divine good, ceases to be a small, individual suffering, and becomes a world spanning, universal sadness. And the removal of this suffering brings an encompassing light (Iyov 3:4) to the horizon of life and existence. According to the greatness of the will for Divine good in the soul of the one praying, and the degree to which the light of wisdom and the Divine might is nested in the depths of their heart, so prayer hits its mark, and the revelation of desire effects its action. “Who confirms the words of his servant, and performs the counsel of his messengers…” (Isaiah 44:26)