הקדמה 3

ג.
כל זמן שלא ילמד לעצמו שתתברר לו מעלת נשמת האדם ומעלת ישראל⁴מעלת האדם – ומעלת ישראל. ע' אבות פ"ג מי"ד, זהר שלח קנט: ומעלת הארץ הקדושה⁵מעלת ישראל ומעלת האה"ק וכו'. ע' זהר אמור צג. "גוי אחד בארץ", תוס' זבחים ס־סא קדושת הארץ והמקדש, מגילה י"ז: מתרוממת קרנם בירושלים. וההשתוקקות הראויה לכל איש ישראל לבנין המקדש וגדולת ישראל והתרוממותם בעולם, כמעט שאי־אפשר לטעום טעם עבודה.

C.
[After elaborating upon the five topics that should be included in the course of study, Rav Kook now moves on to explain the necessity for this educational and spiritual endeavor.] As long as a person hasn’t educated themselves to understand clearly the value of the human soul, the value of a Jew,¹⁴The value of the human soul and the value of a Jew: [See Pirkei Avot 3:14; Zohar Shelach 159b.] The complete Mishna in Pirkei Avot, as taught by Rabbi Akiva, states: “He used to say: Beloved is man for he was created in the image [of God] … Beloved are Israel in that they were called children to the All-Present ….” Additionally, the Zohar explains that the value of man is based on verse 1:27 in Bereishit, which states that man was created Betzelem Elokim (in God’s image)—meaning that man’s essential nature inherited an aspect of God, as it were. See also where Rav Kook elaborates on this topic in Shemonah Kevatzim, Kovetz 7, section 169; Pinkasi HaRaya, Vol. 2, Pinkas 41; and Orot HaKodesh, Vol. 2, pg. 359. the value of the holy land,¹⁵The value of the holy land: This refers to the importance, centrality, and holiness of the Land of Israel to Jewish living. While there is a plethora of sources on this topic, only a few will be brought here as examples to highlight this idea. Midrash Tehillim 87:2 states: “God loves the gates of Zion more than all the dwelling places of Jacob,” and the Sifrei states in Parshat Re’eh 12:29 that mitzvah of dwelling in the Land of Israel is equal to all the other commandments in the Torah. Additionally, the Talmud states in quite stark terms: “Every Jew who lives in the Land of Israel accepts the yoke of the Kingdom of Heaven, and everyone who leaves the Land is akin to one who worships idols” (Tractate Ketubot 110b and Tractate Avodah Zara 17b). [See Zohar Emor 93a, “one nation in the land”; and Tosofot’s commentary on Zevahim 60-61, the sanctity of the land and the Temple, and Tractate Megilla 17b, their status is raised up in Jerusalem.] the proper longing that every Jew should have for the building of the Temple, and the greatness of the Jewish people and their advancement in the world,¹⁶The building of the Temple … and their advancement in the world: This means the coming of Mashiach and the dawn of the messianic age. it is nearly impossible for them to partake of the taste of divine service [avoda].¹⁷It is nearly impossible for them to partake of the taste of divine service [avoda]: For how is it possible for a person to fully experience something when they do not understand it?

שהרי, כיון שחז"ל אמרו⁶ספרי פ' עקב. על פסוק (דברים יא יג): "ולעבדו בכל לבבכם": (ספרי על דברים יא): "עבודה בלב זו תפלה", אם כן התפלה היא בחינת העבודה, ואינו ראוי לעבודה כי אם כשיהיה במצב דעת יראת ד' כל כך, עד שיהיו עניני התפלה קרובים אל לבבו. ואם לא ידע מעלת נפשו – איך יתפלל ברצון שלם והרגשת חסרון שיחנהו השם יתברך דעה בינה והשכל, כיון שאינו מכיר, אחרי שיש לו עושר וכבוד וכל טוב, מה חסר לו אם ח"ו לא ישכיל ויבין, אם כן צריך ללמוד ולהעמיק עד שיצויר לו בבירור וידיעה שלמה גודל חסרונו לדעה בינה והשכל, יצמא לזה ויתפלל באהבה מקירות לב שיחנהו השם יתברך בזה, וד' הטוב לא ימנע טובו להולכים בתמים.

Our Sages of blessed memory stated¹⁸[Sifrei, Ekev.] concerning the verse “And to serve [Lavodo] Him with all your heart”¹⁹Devarim 11:13. that service of the heart refers to prayer. If so, prayer is of [a similar] nature [to] divine service, and [therefore] one is not fit for divine service unless one is in a mental state of divine reverence such that the elements of prayer are close to one’s heart.²⁰ That the elements of prayer are close to their heart: As Rav Kook explains in the next paragraphs, if a person has no conceptualization of a given notion, it is impossible for them to pray regarding it. If a person is oblivious to the value of their soul, how can they pray wholeheartedly and with a sense of need that the Lord, may He be blessed, grant them knowledge, wisdom, and understanding? Given the fact that they are oblivious, since they possess wealth, honor, and all that is good, what are they lacking if, God forbid, they do not become wise and gain understanding?²¹ That they are oblivious … what are they lacking: If a person does not understand the spiritual nature of their soul, how will they be able to pray properly for their spiritual needs? Therefore, a person must learn and delve into the matter until the magnitude of their deficiency and the need for knowledge, wisdom, and understanding becomes totally clear to them, that they thirst for it and pray lovingly from the depths of their heart that the Lord, may He be blessed, grant them these [attributes]. And the benevolent Lord will not deprive those who walk in purity of that which is good.²² Will not deprive those who walk in purity of that which is good: This means that the effort a person puts into their prayers will be answered accordingly.

ואם לא ידע מעלת ישראל איך יתפלל בלב שלם על גאולתם. שודאי אין הכונה הרצויה בתפלת ברכת גואל ישראל רק על מכאובי נפשו שמרגיש מצד עצמו מעול הגלות, כי ענין הברכה מעיד שהרצון בה מצד מעלת ישראל וקדושתם.⁷ע' מגילה יז: רש"י ד"ה אתחלתא: שלגאלנו מן הצרות הבאות תמיד וכו' דשם גאולה עליה, ובדרך־חיים למהר"ל פרק ו: שכל הרוחה מיד האומות ומיד המושלים הכל גאולה הוא.

And if one is unaware of the value of a Jew, how can one pray wholeheartedly for their redemption? Surely the desired intent in praying the blessing of “the redeemer of Israel” is not merely about one’s own personal suffering that one feels as a result of the burden of the exile. For the blessing’s content indicates that its intent is a function of Jews’ value and sanctity.²³ Function of Jews’ value and sanctity: The beracha in Shemona Esray, which Rav Kook explains here, reads, “Look, please, upon our affliction, and defend our cause, and redeem us speedily for the sake of Your Name”, meaning that the idea of geulah is not simply for the physical plight of the individual Jew; rather, it concerns redemption for the Jewish people to be able to fulfill their unique national mission in the world. The Ramchal explains in Part 2, Chapter 4 of Derech Hashem that the actions of the Jewish people have a direct impact on the level of Divine Providence felt in the world. [See also Megillah 17b; Rashi s.v. Atchalta: To free us from the travails that always afflict us, etc., for this is referred to as redemption; and Maharal, Derech Chaim, Chapter 6: For every salvation from the nations and from the hand of the rulers is all considered redemption.]

ואם לא ישכיל מעלת הארץ הקדושה וסגולתה וקדושתה איך יתפלל על בנין ירושלים, והתפלה היא דוקא מקירות הלב⁸ברכות י: כשמרגיש שהוא חסר בדבר.

And if one is unaware of the value of the holy land and its special qualities and sanctity, how can one pray for the rebuilding of Jerusalem, since prayer must come from the depths of the heart,²⁴[Tractate Berachot 10b.] out of a sense of deficiency in that area?²⁵Out of a sense of deficiency in that area: This reflects the understanding of the discussion on one of the underlying purposes of Tefilah as presented by the Rishonim. On the one hand, according to the Rambam, there is a daily obligation for Tefilah from the Torah (Hilchos Tefilah 1:1). On the other hand, the Ramban explains that Tefilah is not a Torah obligation but only a necessity when a person finds themselves in need and distress (Ramban’s commentary on Sefer HaMitzvos, “Mitzvas Eseh 5”). To bridge this gap, Rav Soloveitchik offers a novel explanation relevant to the topic at hand. He explains that even the Rambam believes that the mitzvah of Tefilah only applies when a person is in need; however, the Rambam “regarded daily life itself as being “existentially in need,” inducing feelings of despair in the sensitive person. It is persistent "tzara, which exists daily,” and “real prayer is derived from loneliness, helplessness, and a sense of dependence” (Reflections of the Rav, pg. 80–81). Therefore, only when a person truly believes that they are lacking in a certain area will their Tefilah be effective.

והנה התפלה היא בדיקה גדולה לאדם אם הוא מטהר נפשו באמת כרצון יוצרו ית' ואם הוא קרוב רצונו כרצון קונו.⁹ע' עולת־ראיה ח"א עניני תפלה, הדרכת התפלה ג ד ה.

[Therefore] Prayer is an excellent test for a person to determine whether they are truly purifying their soul as the Creator, may He be blessed, desires and whether they have come close to aligning their will with that of the Creator.²⁶ Aligning their will with that of the Creator: Through prayer, a person can see if they have realigned their priorities with those that are of the upmost spiritual importance, as it says in Pirkei Avot, as taught by Rabban Gamaliel, the son of Rabbi Yudah Hanasi. He used to say: Do His will as though it were your will, so that He will do your will as though it were His (Pirkei Avot, 2:4; see Olat Re’iyah I, “Matters of prayer, Guidance for prayer,” Part 3, Section 5).

על כן, מאד חייב האדם להזהר שלא ימשך אחר רצון עצמו בהנאות הגוף ממאכל ומשתה וכיו"ב, כי יוטבע בו טבע החמרי עד שלא ירגיש בעצמו שהדברים האמתיים הקדושים חסרים לו, ואם כן יאבד תפלתו שהיא כלל גדול בעבודה, כי כיון שמתנחם במה שיש לו לאכול ולשבעה וכאלה ההבלים לא יצייר בהתפללו בשבח "עלינו לשבח" ו"על כן נקוה", שיתוקן עולם במלכות שדי והאלילים יכרתו והרשעים יפנו אליו יתברך, כי מה יזיקו האלילים לאשר עיניו ולבו למלאות כרסו מעדנים, ובהיות ציורי התאוה בלבבו לא ישכיל ולא יבין.

Therefore, a person must be [extremely] careful not to be influenced by their desires in terms of the physical pleasures of eating and drinking and the like. For it will inculcate a materialistic nature in a person, causing them not to be self-aware of the lack of the true sacred things [and they will therefore not pray for the proper things]. [This will then cause the person’s] prayer to be forfeited. For it is a major principle in divine service that once a person is consoled by the fact that they have what they need to eat and be satisfied and other such vacuous things, when they pray the prayers of praise, aleinu l’shabeach (it is incumbent on us to praise) and al kein nekaveh (therefore we hope), the person cannot imagine that the world will be repaired by means of the Almighty’s kingdom and the idols being wiped out and the wicked turning to Him, may He be blessed. For how do the idols harm one whose eyes and heart are fixed on filling his belly with delicacies?²⁷Whose eyes and heart are fixed on filling his belly with delicacies: As can be found in the pasukim throughout neviem and the classical mussar sefarim, when a person is too full of the pleasures of Olam Hazeh, they very quickly lose the ability to focus on the Torah, Mitzvos, and Olam Habah. For example, see Chovas Halevavot, Section Three; Mesilat Yesharim, Chapter 3; and Orchot Tzadikim Shaar HaAhava. While images of lust are in a person’s heart, they will not comprehend or understand.

על כן יתחזק האדם ויתחכם ויראה עצה לנפשו, ומאלהי החסד והרחמים החפץ בשלמותנו, שזהו כבודו ותפארתו, נבקש ונשפך שיחנו ידריכנו בנתיבתו ויאר לנו באורו הגדול, שנדע ונשכיל מה הוא ית' דורש מאתנו ומהו הישר והטוב ללכת בדרכיו.

Therefore, a person should strengthen themselves, be wise and devise a plan for [overcoming this challenge]. And we will beseech and pour out our souls before the merciful and benevolent God who desires our perfection, which is His honor and splendor.²⁸Which is His honor and splendor: When the Jewish people follow the proper path, it brings honor to Hashem. He will guide us in His ways and illuminate them for us by means of His great light so that we may know and understand what He, may He be blessed, demands from us and what is the right and good way to walk in His paths.