Sha'ar HaEmunah VeYesod HaChasidut · Entrance to the Gate of Beit Yaakov, Chapter 13
1
אף ששורש כל המדות הוא שם הוי"ה, אבל הלבושים הם שמות אחרים. ובתפארת, הפנימי והלבוש הוא שם הוי"ה. ולמעלה מתפארת אין תפיסת האדם מגיע, וזוהי הסיבה שאין מתפללים על הנס.
Praying for Miracles Since the human mind is limited, it cannot relate to that which transcends cognition altogether. Accordingly, a person should not pray for a miracle to occur, since miracles transcend nature, and also originate in that place which is beyond human cognition. To pray for a miracle is to “burden G-d,” who must acquiesce to change the very laws of nature that He himself put into effect. However, this all applies only to a person whose perception is itself limited to the natural world. For someone with perfect faith in G-d’s all-embracing providence, there is no difference between a natural occurrence and a transcendent one. Thus he can pray for a miracle, since, in his eyes, even the most mundane actions are under G-d’s total providence, and no less miraculous.
2
ולכן המתפלל להקב"ה ברזא דזעיר אפין אינו מתפלל לשום מדה רק לה' לבדו. אף שכל המדות שרשם הוא שם הוי"ה אבל לבושם הם שמות אחרים, ובתפארת, הפנימית הוא שם הוי"ה והלבוש הוא שם הוי"ה, שהשורש והלבוש הם אחד ברזא דזעיר אפין. ולכן כל התפלות הם למקום שהקב"ה נקרא זעיר אפין ובשם הוי"ה, אבל למעלה מתפארת ישראל אין תפיסת האדם מגיע להשיג בהשגחת ההנהגה, ולכן אין מתפללים על נסים, שנסים הם ג"כ למעלה מהשגת האדם, ומכיון שהאדם מוטבע בטבע ואינו רואה מהיכן יוכל להושע אין מקום להתפלל, וזה נקרא טרחא כלפי שמיא כדאיתא במס' תענית (כד:) מי איכא דמטרח קמי שמיא בעובדא דרבא שהתפלל שירדו גשמים בתקופת תמוז. ואף שמצינו שרב חנינא בן דוסא התפלל על נסים במסכת תענית (כה. ושם) וכן מצינו בכמה מקומות בש"ס שעשו כמה נסים בתפלתם בשינוי הטבע, וכדאמר לי' אנטונינוס לרבי (ע"ז דף י:) ידענא דאפילו זעירא דבכון יכול לאחיא מתיא, אכן עובדא דרבא בפרהסיא הוי.
When one prays to God in the mystery of Zeir Anpin (Tiferet), one is not praying to any particular Divine attribute, but only to God in His essence, as the root of all of His attributes. For even though the name YHVH is the root of all of God’s attributes, their garments are other names of God. In Tiferet, however, both the inner aspect and the outer garment are the name YHVH.367Meaning to say, the Tetragrammaton – YHVH – is considered to be the Divine Name closest to G-d’s essence, as it’s meaning is “constant and eternal being.” Being essential, it lies at the heart of all other Divine names, like the soul rests within the body. Other Names of G-d represent various aspects of Divine manifestation, though not essence itself. Each Divine Name is associated with a different sefirah, with the Tetragrammaton being associated with the sefirah of Tiferet. Thus the author writes: “In Tiferet… the root (YHVH) and the garment (the Name YHVH) are one.” However, as he continues to explain, even this manifestation of G-d’s essence still only follows human perception. The essence of G-d transcends all mortal cognition, and thus manifests itself in the miraculous. The root and the garment are one in the mystery of Zeir Anpin. Thus, all prayer is directed to the spiritual place where the Holy One, blessed be He, is called Zeir Anpin and the name YHVH. However, man cannot comprehend the levels of Divine providence and governance above Tiferet Yisrael.368The sefirah of Tiferet/Zeir Anpin. For this reason we do not pray for miracles, for the source of miracles is in a place beyond man’s ability to comprehend.369As in the previous chapter, in which it was explained that one can only praise G-d using those epithets instituted by Moshe (such as, “the great, mighty and awesome G-d”), since only these are truly graspable to the consciousness. Since man is a part of nature and the natural order of things, and cannot see how the salvation could come from the place beyond his ability to perceive, he is not supposed to direct his prayer to this place. Directing prayer to the source of miracles is considered a “burden for Heaven.” This is as it is said in the Gemara (Ta’anit, 24b), “Who dares to be such a burden on Heaven,”370Once a certain man was sentenced to death by the court of Rava, for having had intercourse with a gentile woman. The punishment was carried out, and the man died. The matter reached the ears of King Shapur (CE 309-379), who sought to punish Rava. Whereupon Ifra Hormuzd, the king’s mother, said to her son, “Do not interfere with the Jews, because whatever they ask of their God He grants them.” The king asked her for an example. She said that when they pray for rain, it falls. He answered that this is not unusual because the prayers for rain are recited in the rainy season. Rather, he said, let them pray for rain in summer. She sent a message to Rava: “Concentrate and pray for rain.” He prayed, but it did nor rain. He then exclaimed: “Master of the Universe, ‘we have heard with our ears, our fathers have told us; a work You did in their days, in the days of old’ (Tehillim 40:2) But as for us, we have not seen it with our eyes.” Whereupon there followed such a heavy rain that the gutters of Mahuza emptied their waters into the Tigris. Rava’s father then appeared unto him in a dream and said to him, “Is there anyone who dares to be such a burden on Heaven? Change the place where you sleep.” (It is the belief that if one changes his place, his fortunes will also change) He changed his place and next morning discovered that his bed had been cut with knives. referring to the story of Rava, who prayed for rain in the dry season. Yet still, we find the story of Rav Hanina be Dosa who prayed for miracles (Ta’anit, 25a), and indeed there are several instances where sages in the Talmud prayed for miracles and miraculous changes in nature. As Antoninus said to Rabi (Rav Yehuda HaNasi, Avoda Zara, 10b), “I know that even the least among the Jews can revive the dead.”371Rabbi Yehudah HaNasi, second century sage and redactor of the Mishnah, was personal friends with the Roman Emperor, Antoninus, and the two held regular, private study sessions. At every such meeting, Antoninus would kill the slave who accompanied him, so that his friendship with Rabbi Yehudah would remain a secret. On one occasion, R. Haninah b. Hama was present when Antoninus arrived, and was asked to leave the room. Outside, he unexpectedly found the slave dead on the floor. Not knowing how to react, he prayed that the man return to life, which happened. When Antoninus saw this, he remarked: “I know that even the smallest among you can revive the dead.” The difference is that the miracle of Rava occurred in public.”372And, furthermore he was in a dangerous situation. Now I will explain why this is exceptional.
3
השי"ת הסתיר הנהגתו בטבע, שיהיה בחירה לאדם. והמאמין בפשיטות שאין חילוק בין הנהגת הטבע לנס שהכל מהנהגתו, אין בתפלתו על הנס משום אטרוחי כלפי שמיא.
4
וענין אטרוחי קמי מריה בנס, הוא רק כשהוא בגלוי לפני מי שאינו מאמין. כי באמת לפני השי"ת אין חילוק בין הנהגת הטבע לנסים, שהרי גם הטבע הוא מנהיג תמיד ומחדש בכל יום תמיד מעשה בראשית, אלא שהנהגת הטבע הסתיר השי"ת שלא יתראה בה כבוד מלכותו יתברך שהוא מנהיג בהטבע. וזה שנקראת מדה זו לית לה עיינין בזוה"ק (משפטים צה.) וכדאיתא (ע"ז נד:) הרי שגזל סאה חטים וזרעה בדין הוא שלא יצמיח אלא עולם כמנהגו נוהג ועיי"ש כל הענין, שלפי שהקב"ה רצה שיהיה כח בחירה באדם שיעבוד אותו מתוך החושך, כדאיתא בזוה"ק (דף קפד.) ולית פולחנא דקוב"ה אלא מגו חשוכא. לכן הסתיר הנהגה הזאת שלא יתראה בו איך השי"ת מנהיג בה, שבאם יהיה גלוי הנהגת השי"ת, אז יתבטל כח הבחירה מהאדם. ולכן למי שמאמין באמונה שלימה בהשי"ת, שגם הנהגת הטבע השי"ת מנהיג תמיד וקובע אמונה זאת בלבו בקביעות גמור, ומאמין ויודע בפשיטות שמה שהשמן מדליק הוא ג"כ בהשגחה פרטית [וכמו שנתבאר בהקדמה בענין הההשגחה, שמצד המאמין בשלימות חלה עליו ההשגחה פרטיית, ומצדו כל מערכת ההנהגה מתנהגת בהשגחה פרטיית] ולפני זה אין בזה משום אטרוחי קמי שמיא, כשאומר מי שאמר לשמן וידליק הוא יאמר לחומץ וידליק, ולכן אמר כן רבי חנינא בן דוסא במסכת תענית שם ולא הוי בזה אטרוחי כלפי שמיא:
Praying for a miracle is only a burden for God when it is done publicly, in front of someone who lacks faith. From God’s perspective, there really is no difference between natural and miraculous governance. God constantly rules over nature, and recreates the world each and every day. It is just that God concealed His governance in nature in order that one would not see how the glory of His sovereignty rules over it. In the language of the Zohar, this attribute is called, “having no eyes” (Mishpatim, 95a). The Gemara explains this by means of a parable (Avoda Zara, 54b): “Suppose a man stole a measure of wheat and sowed it in the ground; it is right that it should not grow;373Since it was acquired illegally, one would not expect G-d to help it grow, yet G-d does; thus, giving priority to the natural world over miraculous intervention. See Rashi on Bereshis 7:4, who states that the people of Noah’s time “burdened G-d” by making Him form fetuses that were conceived through adulterous relationships. See next note. however, the world pursues its natural course and as for the fools who act wrongly, they will have to render an account before God.” Study this matter carefully.374Our Rabbis taught: Philosophers asked the elder Sages in Rome, “If your God has no desire for idolatry, why does He not abolish it?” They replied, “If people worshipped something that the world did not need, He would abolish it. However, people worship the sun, moon, stars and planets. Should He destroy the universe on account of fools! The world follows its natural course, and as for the fools who act wrongly, they will have to render an account [on the Day of Judgment]. Another illustration: Suppose a man stole a measure of wheat and sowed it in the ground; it is right that it should not grow, but the world pursues its natural course and as for the fools who act wrongly, they will have to render an account. Another illustration: Suppose a man has intercourse with his neighbor’s wife; it is right that she should not conceive, but the world pursues its natural course and as for the fools who act wrongly, they will have to render an account.” This is similar to what R. Simeon b. Lakish said, “The Holy One, blessed be He, declared, It is not enough that the wicked put My coinage to vulgar use, but they also trouble Me and compel Me to set My seal upon it!” The whole purpose of letting the world run according to its natural course and not subverting nature every time someone violates the Divine order of justice is to give man the choice to serve God, for serving God in the darkness, out of his own free will, is all the more valuable. This is as it is written in the Zohar (Tetsave, 184a): “Man only serves God through the darkness.” For this reason, G-d concealed His governance so that man cannot see how He rules the world. If God’s governance were totally revealed, man’s free choice would be nullified. Therefore, a person who believes, with perfect faith in God, that nature also runs according to God’s governance, and fixes this faith permanently in his heart, believing and knowing that when a fire is lit it only happens according to specific Divine providence, such a person presents no burden before God whatsoever. (And, as we explained in the introduction, a person with complete faith in God’s providence experiences this providence in everything that happens.) This is as it Rav Hanina ben Dosa said, “The One who causes oil to burn can make vinegar burn.”375One Friday eve, Rav Chanina ben Dosa noticed that his daughter was sad and asked her why. She answered, “My oilcan got mixed up with my vinegar can and I kindled of it the Shabbat light.” He said to her, “My daughter, why should this trouble you? He who had commanded the oil to burn will also command the vinegar to burn.” Tradition has it that the light burned the entire day, until they took from it flame for havdalah (Saturday night). Rav Hanina ben Dosa could say this, and experience the miracle of the vinegar burning for the whole Shabbat, without placing a burden upon Heaven.
5
אסור להתפלל על שנוי הטבע בדבר פרהסיא, שלזה צריך שיתגלה הנהגה למעלה מתפיסת אדם. ולכן נאמר בנס מצרים, ודא הוא דקשי קמיה קוב"ה. ופרעה לא ידע התקשרות ישראל לקוב"ה ע"י אמונה שלמעלה מתפיסת אדם.
6
וכן מה שנזכר במס' ע"ז (י:) דקאמר ליה אנטונינוס לרבי, ידענא דאפילו זוטא דבכון מחיה מתים, היינו ג"כ בין שלומי אמוני ה' אין זה טרחא כלפי שמיא. אבל בפרהסיא כהך עובדא דרבא (תענית כד:) שהיה גם לפני מי שלא נקבע אמונה זו בלבבם, והטבע אצלם הרגל, הוי הנהגה נסית אטרוחי קמי שמיא. ולכן אסור להתפלל על שנוי הטבע, שלזה צריך שיתגלה הנהגה העליונה שלמעלה מתפיסת האדם והשגת האדם. ולהכי איתא בזה"ק תרומה (קע:) על נס מצרים ודא הוא דקשי קמי קוב"ה יעו"ש. לפי שנס מצרים היה לפני מאמינים וכופרים ביחד ולמאמינים טובה ולכופרים ההיפך ממקום אחד, כמו שנתבאר בהקדמה, והיה הישועה בהתגלות ההנהגה העליונה שלמעלה מתפיסת והשגת האדם. ופרעה לא ידע איך שיש התקשרות לישראל עם הש"י, לעורר ישועה ממקום שהוא למעלה מהשגת האדם כדאי' בזוה"ק (בשלח נב:) הנ"ל, ופרעה לא סבר דאית קשרא אחרא דמהימנותא כו' יעו"ש. ונקרא ההתקשרות הזה בזוה"ק קשרא דמהימנותא, לפי שעיקר התקשרות ישראל הוא רק ע"י האמונה, שאמונה מגיע למעלה מתפיסת האדם, שאמונה היא בפנימיות אף שאינו מלובש בלבוש, ולכן בזכות האמונה זכו להגאל אף על פי שלא היה בהם מעשים טובים מפורשים, כי בראשית שליחות משה רבינו ע"ה נאמר (שמות ד׳:ל״א) ויאמן העם וישמעו:
When it is said in the Gemara (Avoda Zara, 10b), “Antoninus said to Rabbi Yehuda HaNasi, I know that even the smallest among the Jews can revive the dead,” he meant that for men of perfect faith, such miracles are no burden before God. But for a miracle to be shown to the general public, like the story about Rava praying for rain in Ta’anit 24b, including those who have not fixed perfect faith in their hearts and who look at nature as running according to its own order, then miraculous governance is indeed a burden before God.376For G-d must change the natural order, which He originally put into place in order to grant human beings free will. Thus, it is forbidden to pray for a change in nature, as this requires a revelation of supernal governance which is above man’s intellectual grasp. On this, the Zohar of the miracle that happened in Egypt377The Zohar here specifically discusses the splitting of the Red Sea. (Terumah, 170b): “It was difficult for God.” Why was it difficult? Because the miracle in Egypt happened before both believers and nonbelievers alike. It was good for the believers and bad for the nonbelievers, as was explained in the introduction to the subject of miracles. There was a revelation of the level of God’s governance beyond man’s intellectual grasp. Pharaoh did not know of the connection between God and Israel, from which Divine salvation can be aroused, as it exists beyond the grasp of the mortal mind. This is mentioned above, in chapter 12 (Zohar Beshalach 52b), “Pharaoh didn’t see that there was another connection, the connection of faith, which rules over all.” The Zohar calls this kind of connection, “the connection of faith,” because the main kind of connection between Israel and God is through emunah (faith) which reaches beyond the grasp of the human mind. Emunah is the inner aspect, even though it is not dressed in a garment. In the merit of emunah, Israel is worthy of receiving God’s salvation, even though they have no clear good deeds on record. The clear statement of this is written in the Torah where it says (Shemot, 4:32), “And the people believed and they heard.”378This is a foreshadowing of the famous statement of the Jewish people before the giving of the Torah (Shemot 24:7), “We will do, and we will hear (understand)”; meaning to say, the children of Israel had so much faith in God that they accepted the laws of the Torah even before understanding their meaning.
אף ששורש כל המדות הוא שם הוי"ה, אבל הלבושים הם שמות אחרים. ובתפארת, הפנימי והלבוש הוא שם הוי"ה. ולמעלה מתפארת אין תפיסת האדם מגיע, וזוהי הסיבה שאין מתפללים על הנס.
Praying for Miracles
Since the human mind is limited, it cannot relate to that which transcends cognition altogether. Accordingly, a person should not pray for a miracle to occur, since miracles transcend nature, and also originate in that place which is beyond human cognition. To pray for a miracle is to “burden G-d,” who must acquiesce to change the very laws of nature that He himself put into effect. However, this all applies only to a person whose perception is itself limited to the natural world. For someone with perfect faith in G-d’s all-embracing providence, there is no difference between a natural occurrence and a transcendent one. Thus he can pray for a miracle, since, in his eyes, even the most mundane actions are under G-d’s total providence, and no less miraculous.
ולכן המתפלל להקב"ה ברזא דזעיר אפין אינו מתפלל לשום מדה רק לה' לבדו. אף שכל המדות שרשם הוא שם הוי"ה אבל לבושם הם שמות אחרים, ובתפארת, הפנימית הוא שם הוי"ה והלבוש הוא שם הוי"ה, שהשורש והלבוש הם אחד ברזא דזעיר אפין. ולכן כל התפלות הם למקום שהקב"ה נקרא זעיר אפין ובשם הוי"ה, אבל למעלה מתפארת ישראל אין תפיסת האדם מגיע להשיג בהשגחת ההנהגה, ולכן אין מתפללים על נסים, שנסים הם ג"כ למעלה מהשגת האדם, ומכיון שהאדם מוטבע בטבע ואינו רואה מהיכן יוכל להושע אין מקום להתפלל, וזה נקרא טרחא כלפי שמיא כדאיתא במס' תענית (כד:) מי איכא דמטרח קמי שמיא בעובדא דרבא שהתפלל שירדו גשמים בתקופת תמוז. ואף שמצינו שרב חנינא בן דוסא התפלל על נסים במסכת תענית (כה. ושם) וכן מצינו בכמה מקומות בש"ס שעשו כמה נסים בתפלתם בשינוי הטבע, וכדאמר לי' אנטונינוס לרבי (ע"ז דף י:) ידענא דאפילו זעירא דבכון יכול לאחיא מתיא, אכן עובדא דרבא בפרהסיא הוי.
When one prays to God in the mystery of Zeir Anpin (Tiferet), one is not praying to any particular Divine attribute, but only to God in His essence, as the root of all of His attributes. For even though the name YHVH is the root of all of God’s attributes, their garments are other names of God. In Tiferet, however, both the inner aspect and the outer garment are the name YHVH.367Meaning to say, the Tetragrammaton – YHVH – is considered to be the Divine Name closest to G-d’s essence, as it’s meaning is “constant and eternal being.” Being essential, it lies at the heart of all other Divine names, like the soul rests within the body. Other Names of G-d represent various aspects of Divine manifestation, though not essence itself. Each Divine Name is associated with a different sefirah, with the Tetragrammaton being associated with the sefirah of Tiferet. Thus the author writes: “In Tiferet… the root (YHVH) and the garment (the Name YHVH) are one.” However, as he continues to explain, even this manifestation of G-d’s essence still only follows human perception. The essence of G-d transcends all mortal cognition, and thus manifests itself in the miraculous. The root and the garment are one in the mystery of Zeir Anpin. Thus, all prayer is directed to the spiritual place where the Holy One, blessed be He, is called Zeir Anpin and the name YHVH. However, man cannot comprehend the levels of Divine providence and governance above Tiferet Yisrael.368The sefirah of Tiferet/Zeir Anpin. For this reason we do not pray for miracles, for the source of miracles is in a place beyond man’s ability to comprehend.369As in the previous chapter, in which it was explained that one can only praise G-d using those epithets instituted by Moshe (such as, “the great, mighty and awesome G-d”), since only these are truly graspable to the consciousness. Since man is a part of nature and the natural order of things, and cannot see how the salvation could come from the place beyond his ability to perceive, he is not supposed to direct his prayer to this place. Directing prayer to the source of miracles is considered a “burden for Heaven.” This is as it is said in the Gemara (Ta’anit, 24b), “Who dares to be such a burden on Heaven,”370Once a certain man was sentenced to death by the court of Rava, for having had intercourse with a gentile woman. The punishment was carried out, and the man died. The matter reached the ears of King Shapur (CE 309-379), who sought to punish Rava. Whereupon Ifra Hormuzd, the king’s mother, said to her son, “Do not interfere with the Jews, because whatever they ask of their God He grants them.” The king asked her for an example. She said that when they pray for rain, it falls. He answered that this is not unusual because the prayers for rain are recited in the rainy season. Rather, he said, let them pray for rain in summer. She sent a message to Rava: “Concentrate and pray for rain.” He prayed, but it did nor rain. He then exclaimed: “Master of the Universe, ‘we have heard with our ears, our fathers have told us; a work You did in their days, in the days of old’ (Tehillim 40:2) But as for us, we have not seen it with our eyes.” Whereupon there followed such a heavy rain that the gutters of Mahuza emptied their waters into the Tigris. Rava’s father then appeared unto him in a dream and said to him, “Is there anyone who dares to be such a burden on Heaven? Change the place where you sleep.” (It is the belief that if one changes his place, his fortunes will also change) He changed his place and next morning discovered that his bed had been cut with knives. referring to the story of Rava, who prayed for rain in the dry season. Yet still, we find the story of Rav Hanina be Dosa who prayed for miracles (Ta’anit, 25a), and indeed there are several instances where sages in the Talmud prayed for miracles and miraculous changes in nature. As Antoninus said to Rabi (Rav Yehuda HaNasi, Avoda Zara, 10b), “I know that even the least among the Jews can revive the dead.”371Rabbi Yehudah HaNasi, second century sage and redactor of the Mishnah, was personal friends with the Roman Emperor, Antoninus, and the two held regular, private study sessions. At every such meeting, Antoninus would kill the slave who accompanied him, so that his friendship with Rabbi Yehudah would remain a secret. On one occasion, R. Haninah b. Hama was present when Antoninus arrived, and was asked to leave the room. Outside, he unexpectedly found the slave dead on the floor. Not knowing how to react, he prayed that the man return to life, which happened. When Antoninus saw this, he remarked: “I know that even the smallest among you can revive the dead.” The difference is that the miracle of Rava occurred in public.”372And, furthermore he was in a dangerous situation. Now I will explain why this is exceptional.
השי"ת הסתיר הנהגתו בטבע, שיהיה בחירה לאדם. והמאמין בפשיטות שאין חילוק בין הנהגת הטבע לנס שהכל מהנהגתו, אין בתפלתו על הנס משום אטרוחי כלפי שמיא.
וענין אטרוחי קמי מריה בנס, הוא רק כשהוא בגלוי לפני מי שאינו מאמין. כי באמת לפני השי"ת אין חילוק בין הנהגת הטבע לנסים, שהרי גם הטבע הוא מנהיג תמיד ומחדש בכל יום תמיד מעשה בראשית, אלא שהנהגת הטבע הסתיר השי"ת שלא יתראה בה כבוד מלכותו יתברך שהוא מנהיג בהטבע. וזה שנקראת מדה זו לית לה עיינין בזוה"ק (משפטים צה.) וכדאיתא (ע"ז נד:) הרי שגזל סאה חטים וזרעה בדין הוא שלא יצמיח אלא עולם כמנהגו נוהג ועיי"ש כל הענין, שלפי שהקב"ה רצה שיהיה כח בחירה באדם שיעבוד אותו מתוך החושך, כדאיתא בזוה"ק (דף קפד.) ולית פולחנא דקוב"ה אלא מגו חשוכא. לכן הסתיר הנהגה הזאת שלא יתראה בו איך השי"ת מנהיג בה, שבאם יהיה גלוי הנהגת השי"ת, אז יתבטל כח הבחירה מהאדם. ולכן למי שמאמין באמונה שלימה בהשי"ת, שגם הנהגת הטבע השי"ת מנהיג תמיד וקובע אמונה זאת בלבו בקביעות גמור, ומאמין ויודע בפשיטות שמה שהשמן מדליק הוא ג"כ בהשגחה פרטית [וכמו שנתבאר בהקדמה בענין הההשגחה, שמצד המאמין בשלימות חלה עליו ההשגחה פרטיית, ומצדו כל מערכת ההנהגה מתנהגת בהשגחה פרטיית] ולפני זה אין בזה משום אטרוחי קמי שמיא, כשאומר מי שאמר לשמן וידליק הוא יאמר לחומץ וידליק, ולכן אמר כן רבי חנינא בן דוסא במסכת תענית שם ולא הוי בזה אטרוחי כלפי שמיא:
Praying for a miracle is only a burden for God when it is done publicly, in front of someone who lacks faith. From God’s perspective, there really is no difference between natural and miraculous governance. God constantly rules over nature, and recreates the world each and every day. It is just that God concealed His governance in nature in order that one would not see how the glory of His sovereignty rules over it. In the language of the Zohar, this attribute is called, “having no eyes” (Mishpatim, 95a). The Gemara explains this by means of a parable (Avoda Zara, 54b): “Suppose a man stole a measure of wheat and sowed it in the ground; it is right that it should not grow;373Since it was acquired illegally, one would not expect G-d to help it grow, yet G-d does; thus, giving priority to the natural world over miraculous intervention. See Rashi on Bereshis 7:4, who states that the people of Noah’s time “burdened G-d” by making Him form fetuses that were conceived through adulterous relationships. See next note. however, the world pursues its natural course and as for the fools who act wrongly, they will have to render an account before God.” Study this matter carefully.374Our Rabbis taught: Philosophers asked the elder Sages in Rome, “If your God has no desire for idolatry, why does He not abolish it?” They replied, “If people worshipped something that the world did not need, He would abolish it. However, people worship the sun, moon, stars and planets. Should He destroy the universe on account of fools! The world follows its natural course, and as for the fools who act wrongly, they will have to render an account [on the Day of Judgment]. Another illustration: Suppose a man stole a measure of wheat and sowed it in the ground; it is right that it should not grow, but the world pursues its natural course and as for the fools who act wrongly, they will have to render an account. Another illustration: Suppose a man has intercourse with his neighbor’s wife; it is right that she should not conceive, but the world pursues its natural course and as for the fools who act wrongly, they will have to render an account.” This is similar to what R. Simeon b. Lakish said, “The Holy One, blessed be He, declared, It is not enough that the wicked put My coinage to vulgar use, but they also trouble Me and compel Me to set My seal upon it!” The whole purpose of letting the world run according to its natural course and not subverting nature every time someone violates the Divine order of justice is to give man the choice to serve God, for serving God in the darkness, out of his own free will, is all the more valuable. This is as it is written in the Zohar (Tetsave, 184a): “Man only serves God through the darkness.” For this reason, G-d concealed His governance so that man cannot see how He rules the world. If God’s governance were totally revealed, man’s free choice would be nullified. Therefore, a person who believes, with perfect faith in God, that nature also runs according to God’s governance, and fixes this faith permanently in his heart, believing and knowing that when a fire is lit it only happens according to specific Divine providence, such a person presents no burden before God whatsoever. (And, as we explained in the introduction, a person with complete faith in God’s providence experiences this providence in everything that happens.) This is as it Rav Hanina ben Dosa said, “The One who causes oil to burn can make vinegar burn.”375One Friday eve, Rav Chanina ben Dosa noticed that his daughter was sad and asked her why. She answered, “My oilcan got mixed up with my vinegar can and I kindled of it the Shabbat light.” He said to her, “My daughter, why should this trouble you? He who had commanded the oil to burn will also command the vinegar to burn.” Tradition has it that the light burned the entire day, until they took from it flame for havdalah (Saturday night). Rav Hanina ben Dosa could say this, and experience the miracle of the vinegar burning for the whole Shabbat, without placing a burden upon Heaven.
אסור להתפלל על שנוי הטבע בדבר פרהסיא, שלזה צריך שיתגלה הנהגה למעלה מתפיסת אדם. ולכן נאמר בנס מצרים, ודא הוא דקשי קמיה קוב"ה. ופרעה לא ידע התקשרות ישראל לקוב"ה ע"י אמונה שלמעלה מתפיסת אדם.
וכן מה שנזכר במס' ע"ז (י:) דקאמר ליה אנטונינוס לרבי, ידענא דאפילו זוטא דבכון מחיה מתים, היינו ג"כ בין שלומי אמוני ה' אין זה טרחא כלפי שמיא. אבל בפרהסיא כהך עובדא דרבא (תענית כד:) שהיה גם לפני מי שלא נקבע אמונה זו בלבבם, והטבע אצלם הרגל, הוי הנהגה נסית אטרוחי קמי שמיא. ולכן אסור להתפלל על שנוי הטבע, שלזה צריך שיתגלה הנהגה העליונה שלמעלה מתפיסת האדם והשגת האדם. ולהכי איתא בזה"ק תרומה (קע:) על נס מצרים ודא הוא דקשי קמי קוב"ה יעו"ש. לפי שנס מצרים היה לפני מאמינים וכופרים ביחד ולמאמינים טובה ולכופרים ההיפך ממקום אחד, כמו שנתבאר בהקדמה, והיה הישועה בהתגלות ההנהגה העליונה שלמעלה מתפיסת והשגת האדם. ופרעה לא ידע איך שיש התקשרות לישראל עם הש"י, לעורר ישועה ממקום שהוא למעלה מהשגת האדם כדאי' בזוה"ק (בשלח נב:) הנ"ל, ופרעה לא סבר דאית קשרא אחרא דמהימנותא כו' יעו"ש. ונקרא ההתקשרות הזה בזוה"ק קשרא דמהימנותא, לפי שעיקר התקשרות ישראל הוא רק ע"י האמונה, שאמונה מגיע למעלה מתפיסת האדם, שאמונה היא בפנימיות אף שאינו מלובש בלבוש, ולכן בזכות האמונה זכו להגאל אף על פי שלא היה בהם מעשים טובים מפורשים, כי בראשית שליחות משה רבינו ע"ה נאמר (שמות ד׳:ל״א) ויאמן העם וישמעו:
When it is said in the Gemara (Avoda Zara, 10b), “Antoninus said to Rabbi Yehuda HaNasi, I know that even the smallest among the Jews can revive the dead,” he meant that for men of perfect faith, such miracles are no burden before God. But for a miracle to be shown to the general public, like the story about Rava praying for rain in Ta’anit 24b, including those who have not fixed perfect faith in their hearts and who look at nature as running according to its own order, then miraculous governance is indeed a burden before God.376For G-d must change the natural order, which He originally put into place in order to grant human beings free will. Thus, it is forbidden to pray for a change in nature, as this requires a revelation of supernal governance which is above man’s intellectual grasp. On this, the Zohar of the miracle that happened in Egypt377The Zohar here specifically discusses the splitting of the Red Sea. (Terumah, 170b): “It was difficult for God.” Why was it difficult? Because the miracle in Egypt happened before both believers and nonbelievers alike. It was good for the believers and bad for the nonbelievers, as was explained in the introduction to the subject of miracles. There was a revelation of the level of God’s governance beyond man’s intellectual grasp. Pharaoh did not know of the connection between God and Israel, from which Divine salvation can be aroused, as it exists beyond the grasp of the mortal mind. This is mentioned above, in chapter 12 (Zohar Beshalach 52b), “Pharaoh didn’t see that there was another connection, the connection of faith, which rules over all.” The Zohar calls this kind of connection, “the connection of faith,” because the main kind of connection between Israel and God is through emunah (faith) which reaches beyond the grasp of the human mind. Emunah is the inner aspect, even though it is not dressed in a garment. In the merit of emunah, Israel is worthy of receiving God’s salvation, even though they have no clear good deeds on record. The clear statement of this is written in the Torah where it says (Shemot, 4:32), “And the people believed and they heard.”378This is a foreshadowing of the famous statement of the Jewish people before the giving of the Torah (Shemot 24:7), “We will do, and we will hear (understand)”; meaning to say, the children of Israel had so much faith in God that they accepted the laws of the Torah even before understanding their meaning.