Kaisipang Hudyo sa Daniel 10:11: Olat Reiyah & Guide for the Perplexed

Prayer is the ideal of all worlds. All being yearns for the source of its life – every sprout and every bush, every grain of sand and clod of earth, everything in which life is revealed and all in which it is hidden, all that is little in creation and all that is great, the heavens above and the fiery holy angels, all particularity in existence, and all its universality – everything moans, longs, yearns and thirsts toward the cherished³⁴חמדת. Compare the obvious negative usage in Shemot 20:14 and Devarim 5:18 to Berachot 48: on eretz chemda. Also see Daniel’s G–dly name Daniel 10:11 wholeness of its transcendent source, the living, the holy, the pure, the mighty. And man absorbs these yearnings at all times and in every moment, and is lifted up and elevated through his holy pining. The time for the revelation of these longings toward the Divine loftiness comes in prayer³⁵The presentation of prayer as an articulation of the yearning creation feels for source brings this section full circle. The constant prayer of the neshama, which depends on the entirety of Torah to move from hidden to revealed, is now expressing the yearning of all creation for its source. In a sense man, through the work of Torah, expresses the desire of creation for Creator, which is the reason for which he was created – to be the voice of creation in its passionate relationship to Creator., which strikes waves of light and emerges with vigorous freedom through her holy meditative musings into the Divine expanses. Man lifts up the entire creation through his prayer, and through it unifies with himself all that is, elevating everything, lifting all to the Source of blessing³⁶יסוד האור העליון אשר ממנו נתייסדה תולדת ישראל, יסוד עולם שהוא קודם ונעלה מכל הגבלה וחוקיות מוטבעה (עפ"י אג' ג נח)
The foundation of the transcendent light, from which was established the unfolding process of Israel, the foundation of the world which precedes and transcends any limitation or law imbedded in creation (adapted from Iggerot 3, 58) and the Source of life³⁷מקור החיים – מקור אין סוף, "פלג אלוקים מלא מים" (פנק' א תג) The source of the infinite, “the pool of G–d, filled with water” (Pinkas 1, 403).

I NEED not explain what a dream is, but I will explain the meaning of the term mareh, “vision,” which occurs in the passage: “In a vision (be-mareh) do I make myself known unto him” (Num. 12:6). The term signifies that which is also called mareh ha-nebuah, “prophetic vision,” yad ha-shem, “the hand of God,” and maḥazeh, “a vision.” It is something terrible and fearful which the prophet feels while awake, as is distinctly stated by Daniel: “And I saw this great vision, and there remained no strength in me, for my comeliness was turned in me into corruption, and I retained no strength” (Dan, 10:8). He afterwards continues, “Thus was I in deep sleep on my face, and my face toward the ground” (ibid. ver. 9). But it was in a prophetic vision that the angel spoke to him and “set him upon his knees.”