Kaisipang Hudyo sa Habakuk 3:6: Akeidat Yitzchak & Olat Reiyah

The pains taken when constructing a shelter reflect the purpose that shelter is to serve. If the shelter is to be no more than a temporary hut shielding shepherds against the heat of the sun, its materials and the care expended on its construction will be minimal. If, however, it is to serve as an all year residence, the utmost care will be taken to construct it of durable materials and to ensure precise workmanship. Similarly, bodily attributes such as hair, smoothness of skin, clarity of voice, none of which perform vital functions, often deteriorate at a rapid pace. Vital physical attributes such as the heart, digestive system, etc., will be observed to have been constructed of a far more durable nature. Nations whose continued existence in history G-d considered vital, have been given the Torah and commandments, whereas those nations whose future was considered marginal, were only given seven commandments, as if to indicate that their historic lease on life was relatively brief, when compared with that of Israel. Compare Isaiah 40, 15, "here the nations are like a drop fallen from the bucket." On the other hand, concerning Israel, G-d said "Place these My words on your hearts.. so that your days on earth will endure a long time. (Deut. 11,18-21) In view of the above, it becomes difficult to understand why the Torah has expended so much ink and parchment in detailing everything about the tabernacle, since it was not to be a permanent structure. Since the tabernacle was to serve only as a temporary abode while Israel was on the way to the holy land and until a permanent temple would be built, all these detailed instructions are hard to comprehend. Had it not been for the sin of the spies, Israel would have entered the holy land at once, and construction of the permanent temple would have begun at once. When one compares the brief reference in Chronicles concerning the blueprint for the permanent temple, the contrast becomes even more startling. One would have expected a wealth of detail either in the book of Kings or in Chronicles, if these events had been described according to normal usage, (compare Chronicles I chapter 28)

(The reason for the length of the present exile has been discussed in chapter thirty three in connection with Jacob's blessings) "attah hareyta la-daat," you have been allowed visual evidence. (4,35) Vis a vis those who scoff at our ironclad confidence in redemption, Moses reminds us that our collective experience of revelation is so much superior to those who ridicule our faith, that their reasoning should have no impact on our thinking at all. If our relationship with G'd is similar to the relationship of the bride to her betrothed, G'ds abiding anger can be understood better. In the betrothal ceremony, we refer to the fact that the betrothed is forbidden both to the groom and anyone else. An unusual benediction. However, since prior to the betrothal, the young lady was available to any potential suitor, betrothal results in her becoming universally unavailable; to her groom she is not yet available, to anyone else no more. Thus, since the gentile nations have never been betrothed to G'd, there was no reason for G'd to be jealous of their conduct; they could not have been disloyal, loyalty never having been demanded of them. In the case of the Jewish people, loyalty had been promised, indeed was a condition of the relationship. The lengthy exile then is a manifestation of G'ds jealousy.

It⁹²Compare this section with its parallel in section 4:11 was taught in a baraita - Rabbi Yehuda said ‘This was the custom of R’ Akiva - when he prayed with the community he would cut short and finish, because of the inconvenience to the community. But when he prayed by himself, one would leave him in one corner and find him in another. And why so much? On account of his bowing and prostrations’. [Berachot 31a]
Particular kavana⁹³See footnotes 17 and 9 as well as sections 4:8, 11, 12 in the body of the text for some further thoughts on kavana. See also Be'er HaGolah, Well 4 56 for an important perspective on kavana and specificity of action., which is alignment with the meaning of the words and ideas of prayer⁹⁴See Rambam 4:1 Hilchot Tefillah as compared to 10:1 for an articulation which parallels the two types of kavana that R’ Kook is discussing here. And for a shocking resolution of them see Rabbi Chayyim Soloveitchik, Chiddushei ha-Grach, Hilkhot Tefila 4:1, is indispensable. All-embracing kavana, which is alignment with heaven, is the benefit that arises from its wholeness, which in its encompassing nature is already present in the very ideas which are the substance of particular kavana. From the perspective of particular kavana , the ascent achieved through each particular prayer is not recognizable, though that prayer may stand at the apex of the world, and even add elevation. This is like the progress of bodily growth, unrecognizable in each of the particular steps of which it is comprised. Such is not true of the all-embracing kavana, within which lie everlasting mountains (Habakuk 3:6) of great and sacred comprehensions, offering an ascent highly sensible and easily recognized. As one’s recognition of the sublimity of the Master over all works grows, so increases the exaltedness of surrender. Therefore, when R’ Akiva prayed by himself his ascent found expression also through his bodily state. It was not possible for him to stand in one place, due to the bowing and prostration which revealed his increasing recognition of the transcendent loftiness. Despite the greatness of this level, it is only truly appropriate to intensify the power of all-embracing kavana when secluding oneself in the wholeness of prayer - when one is in community they should join their state to the level of the community. And, in that it was impossible for the greater community to align with the depth of the spiritual conceptions of a holy man of G–d such as R’ Akiva, he would fit his prayers to the standard of the particular kavana, on the lofty level of joining with the community, which adds to and determines the unique status of the individual.