וַיַּֽעַן־יְהוָ֣ה אֶת־אִ֭יּוֹב מנ הסערה [מִ֥ן ׀] [הַסְּעָרָ֗ה] וַיֹּאמַֽר׃
At sumagot ang Walang-Hanggan kay Job mula sa ipu-ipo, at sinabi:
Kedushat Levi
Numbers 30,3. “when a man utters a vow, etc.;”
In a book called Shaarey Orah, (a kabbalistic volume by Rabbi Joseph ben Avraham Giktalia, earliest printing 17th cent.) the word נדר is broken down into נון דר, the letter נ referring to Israel’s faith in G’d, Who in turn supervises our fate in all His Mercy at all times and wherever we are, not abandoning us for even a second. When this letter is found in the Torah written in an inverted form, as in Numbers 10,35 or in Job 38,1, it points to G’d’s supervision of the various parts of His universe. While the letter נ in that verse in Job is not inverted but rather is a final letter in the middle of a word, our sages in Nedarim 8 concluded that a vow applies even to the promise to perform a commandment when it is the result of the person making this vow having experienced proof of G’d’s supervising His universe. On such an occasion the person who has had this religious experience decides to abstain even from matters which-as far as the Torah is concerned- he is within his rights to enjoy.
[In order to understand this, it is necessary to remember that the vows discussed in the Torah and the Talmud involve use of the name of G’d, something severely punished when used in vain, as per the third of the 10 Commandments. Although the Talmud in Nedarim uses a verse from psalms as the justification, our author feels that the remarks by the author of the book שערי אורה reinforce what we have learned in the Talmud. Ed.]
In a book called Shaarey Orah, (a kabbalistic volume by Rabbi Joseph ben Avraham Giktalia, earliest printing 17th cent.) the word נדר is broken down into נון דר, the letter נ referring to Israel’s faith in G’d, Who in turn supervises our fate in all His Mercy at all times and wherever we are, not abandoning us for even a second. When this letter is found in the Torah written in an inverted form, as in Numbers 10,35 or in Job 38,1, it points to G’d’s supervision of the various parts of His universe. While the letter נ in that verse in Job is not inverted but rather is a final letter in the middle of a word, our sages in Nedarim 8 concluded that a vow applies even to the promise to perform a commandment when it is the result of the person making this vow having experienced proof of G’d’s supervising His universe. On such an occasion the person who has had this religious experience decides to abstain even from matters which-as far as the Torah is concerned- he is within his rights to enjoy.
[In order to understand this, it is necessary to remember that the vows discussed in the Torah and the Talmud involve use of the name of G’d, something severely punished when used in vain, as per the third of the 10 Commandments. Although the Talmud in Nedarim uses a verse from psalms as the justification, our author feels that the remarks by the author of the book שערי אורה reinforce what we have learned in the Talmud. Ed.]
Sha'ar HaEmunah VeYesod HaChasidut
Of the storm wind, the Zohar says (Pinchas, 127b), “This is the wind which agitates man’s body. Eliyahu managed to subdue the storm wind, as it is written (Melachim 2, 2:2), “And Eliyahu ascended to heaven in a storm wind.” In the Liqutei Torah of Rabbi Chayyim Vital, on the 38th chapter of Iyov, he mentions that God showed Iyov how He, may He be blessed, rules over the serpent,61Symbolizing the forces of evil. and how the storm wind performs His word.