אַלְבִּ֥ישׁ שָׁמַ֖יִם קַדְר֑וּת וְשַׂ֖ק אָשִׂ֥ים כְּסוּתָֽם׃ (ס)
איך קלײד די הימלען אין שװאַרצקײט, און מאַך זאַק זײער צודעק.
Olat Reiyah
R. Eliezer says ‘one who makes his prayer fixed, his prayer is not supplication.’ What is meant by fixed? R. Yaakov bar Idi said that R. Oshiya said - all to whom prayer is like a burden. (Berachot 29b)
Before prayer, the inner image45The term ציור appears many times in R' Kook's writings on prayer. It denotes an inner image, a conception of either what is or what could be. There is a critical connection between our ability to conceive of something, and the challenges we face in actualizing that conception in the world. The ultimate inner conception which we can craft is our conception of G–d, which has the potential to transform us, after all if we are created in the image of G–d then how we conceive of G–d is also how we conceive of ourselves – see sections 3:7 and 4:12.
See Shmonah Kvatzim 1:585. of one’s soul must be as if she is weakening beneath the burden of the gloom (See Yishayahu 50:3) of ideas, distant from notions of wholeness and the light of the face of the living King.46See Mishle 16:15 for the source of this expression and Tomer Devorah perek sheni, midda shevii for some insight to its meaning. Only through this will the load which lies heavy on her heart be rolled back– through pouring out her plaint before her Maker and her Father in Heaven. And through this she gathers courage, and in place of a dim spirit wraps herself in garments of joy (See Yishayahu 61:3) , and a new spirit in the power and delight of G–d will be her stance. (See Divre HaYamim I 16:27) But when this truthful conception is lacking and in place of the proper quality of prayer, which increases courage and renews strength in the soul and its feelings, it further exhausts - this is not the proper form of prayer, which must emerge from inner feeling and not from an imposed external obligation, which perforce is like a burden.
‘Rabbanan say – anyone who does not say it in a language of supplication.’(ibid)
Even if one finds their heart stirred by the inner desire to pray, nevertheless so long as their intention is only to fulfill this inner feeling, this is not the foundation for prayer which is Divine service. Emotion is a proper means for placing the soul and ideas in a prayerful posture, but her (prayer’s) essence is above any emotive state of the human soul, because she is supplication before G–d, that His will be done. Therefore, it must be said in a language of entreaty, and through this shape as an inner image the truth that the feelings of the human heart have small value when compared to the lofty purpose of realizing G–d’s will in the world, which happens through prayer. 47“…but the prayer of the upright is His will” Mishle 15:8. See the Malbim on this verse.
‘Rabba and Rav Yosef both said – anyone who cannot introduce something new in it.48The essential problem here is that inner psycho-spiritual experience, disconnected from an intellectual relationship to current experience located in time-space, is always in danger of being the same and thereby not responsive to the moment. See Rashi Berachot 29b ‘lchadesh ba davar’’(ibid.) It is not enough that a light of awareness of G–d’s blessed majesty accompany the exalted inner natural feeling of the soul (nefesh). Because the activity of the intellect49השכל – ההארה הרוחנית שמאור ה' המאיר לאדם דרכו (ע"א ג יט)
The sechel (intellect) – The spiritual radiance which comes from the light of G–d that illuminates the path of man (Ein Ayah 3, 19)
Also see the Maharal’s definition from Be’er HaGolah, be’er hasheni, d”h perek kama d’yoma and v’zehu d’amru must have a greater extent than the emotions, until one can open something new in prayer through the clarified intellect, aside from inner feeling; and then the wholesome natural inner feeling will join with the intellectual innovation to pray with holy emotion. And on this R. Zeira said ‘I am able to introduce something new in it…”(ibid.) because the immensity of his feeling did not prevent his intellect from bearing its fruit according to the nature of the moment and day. However since, in the final analysis, intellect is not as natural as feeling, therefore he added ‘…but I am concerned, lest I become confused’ and I be drawn toward intellectual conceptions further than I can extend the inner feeling of the heart, and through this lose the quality of prayer. Therefore, he left place for the good sentiment50יסוד רגש הטוב לקבל את כל התמציות השכליות ולקבען יפה, עד שמה שע"פ המסקנא השכלית והתורית ראוי הוא שיהיה יפה ונחמד, יהיה הלב והרצון וכל הנטיות היותר ערות וחיות מסורות לו ברב כח. וכל מה שהתורה והשכל נותנים שהוא דבר מזיק ומפסיד, יהיה מיד נחקק בעצם הרגש הטבעי וגיעולו וריחוקו, ממילא יהיה עומק הרגש מתעלה בין לטוב בין להפכו כפי אותו הגודל הניתן לדבר מצד האמת (ע"א ג ב רנג)
Foundation of the good feeling – to receive all the intellectual essences and establish them well, until the heart, the will and all one’s awakened and alive inclinations are given over with all their power to that which the intellect and the Torah conclude to be beautiful and desirable. And all that which the Torah and the intellect see to be damaging will be instantly engraved on the emotions, that they be distanced and despised. Perforce the depths of the emotion will be elevated, be it for good or otherwise, according the greatness which in truth belongs to a thing. (from Ein Ayah 3 2 253) alone, joined to the intellect which escorts it, but without overextending intellectuality in the moment when that feeling rules.
And the name kevah (fixed) contains all these three. A lack of inner awareness is included in the term kevah, because one’s prayer is not responsive to the changing feelings of man. The natural feeling by itself is called kevah, because it is fixed in the nature of the soul, unlike the service of the intellect which must be acquired through a path of chosen perfection. And the contraction of the intellect to the measure of the natural feeling is also called by the name of kevah, because it does not spread beyond the boundary of the natural quality of the soul, which is fixed and stable.
Before prayer, the inner image45The term ציור appears many times in R' Kook's writings on prayer. It denotes an inner image, a conception of either what is or what could be. There is a critical connection between our ability to conceive of something, and the challenges we face in actualizing that conception in the world. The ultimate inner conception which we can craft is our conception of G–d, which has the potential to transform us, after all if we are created in the image of G–d then how we conceive of G–d is also how we conceive of ourselves – see sections 3:7 and 4:12.
See Shmonah Kvatzim 1:585. of one’s soul must be as if she is weakening beneath the burden of the gloom (See Yishayahu 50:3) of ideas, distant from notions of wholeness and the light of the face of the living King.46See Mishle 16:15 for the source of this expression and Tomer Devorah perek sheni, midda shevii for some insight to its meaning. Only through this will the load which lies heavy on her heart be rolled back– through pouring out her plaint before her Maker and her Father in Heaven. And through this she gathers courage, and in place of a dim spirit wraps herself in garments of joy (See Yishayahu 61:3) , and a new spirit in the power and delight of G–d will be her stance. (See Divre HaYamim I 16:27) But when this truthful conception is lacking and in place of the proper quality of prayer, which increases courage and renews strength in the soul and its feelings, it further exhausts - this is not the proper form of prayer, which must emerge from inner feeling and not from an imposed external obligation, which perforce is like a burden.
‘Rabbanan say – anyone who does not say it in a language of supplication.’(ibid)
Even if one finds their heart stirred by the inner desire to pray, nevertheless so long as their intention is only to fulfill this inner feeling, this is not the foundation for prayer which is Divine service. Emotion is a proper means for placing the soul and ideas in a prayerful posture, but her (prayer’s) essence is above any emotive state of the human soul, because she is supplication before G–d, that His will be done. Therefore, it must be said in a language of entreaty, and through this shape as an inner image the truth that the feelings of the human heart have small value when compared to the lofty purpose of realizing G–d’s will in the world, which happens through prayer. 47“…but the prayer of the upright is His will” Mishle 15:8. See the Malbim on this verse.
‘Rabba and Rav Yosef both said – anyone who cannot introduce something new in it.48The essential problem here is that inner psycho-spiritual experience, disconnected from an intellectual relationship to current experience located in time-space, is always in danger of being the same and thereby not responsive to the moment. See Rashi Berachot 29b ‘lchadesh ba davar’’(ibid.) It is not enough that a light of awareness of G–d’s blessed majesty accompany the exalted inner natural feeling of the soul (nefesh). Because the activity of the intellect49השכל – ההארה הרוחנית שמאור ה' המאיר לאדם דרכו (ע"א ג יט)
The sechel (intellect) – The spiritual radiance which comes from the light of G–d that illuminates the path of man (Ein Ayah 3, 19)
Also see the Maharal’s definition from Be’er HaGolah, be’er hasheni, d”h perek kama d’yoma and v’zehu d’amru must have a greater extent than the emotions, until one can open something new in prayer through the clarified intellect, aside from inner feeling; and then the wholesome natural inner feeling will join with the intellectual innovation to pray with holy emotion. And on this R. Zeira said ‘I am able to introduce something new in it…”(ibid.) because the immensity of his feeling did not prevent his intellect from bearing its fruit according to the nature of the moment and day. However since, in the final analysis, intellect is not as natural as feeling, therefore he added ‘…but I am concerned, lest I become confused’ and I be drawn toward intellectual conceptions further than I can extend the inner feeling of the heart, and through this lose the quality of prayer. Therefore, he left place for the good sentiment50יסוד רגש הטוב לקבל את כל התמציות השכליות ולקבען יפה, עד שמה שע"פ המסקנא השכלית והתורית ראוי הוא שיהיה יפה ונחמד, יהיה הלב והרצון וכל הנטיות היותר ערות וחיות מסורות לו ברב כח. וכל מה שהתורה והשכל נותנים שהוא דבר מזיק ומפסיד, יהיה מיד נחקק בעצם הרגש הטבעי וגיעולו וריחוקו, ממילא יהיה עומק הרגש מתעלה בין לטוב בין להפכו כפי אותו הגודל הניתן לדבר מצד האמת (ע"א ג ב רנג)
Foundation of the good feeling – to receive all the intellectual essences and establish them well, until the heart, the will and all one’s awakened and alive inclinations are given over with all their power to that which the intellect and the Torah conclude to be beautiful and desirable. And all that which the Torah and the intellect see to be damaging will be instantly engraved on the emotions, that they be distanced and despised. Perforce the depths of the emotion will be elevated, be it for good or otherwise, according the greatness which in truth belongs to a thing. (from Ein Ayah 3 2 253) alone, joined to the intellect which escorts it, but without overextending intellectuality in the moment when that feeling rules.
And the name kevah (fixed) contains all these three. A lack of inner awareness is included in the term kevah, because one’s prayer is not responsive to the changing feelings of man. The natural feeling by itself is called kevah, because it is fixed in the nature of the soul, unlike the service of the intellect which must be acquired through a path of chosen perfection. And the contraction of the intellect to the measure of the natural feeling is also called by the name of kevah, because it does not spread beyond the boundary of the natural quality of the soul, which is fixed and stable.