“When Hashem created the world, He bestowed upon humanity the profound ability to perceive goodness, and pray for both worldly and spiritual needs.[1] Embedded within creation was the capacity to connect with Hashem’s Divine Light, Wisdom, Blessing, and Love. This connection, facilitated through Sechel (intellect), enables humans to transcend immediate appearances, earthly existence, and even angels; and allows recognition of Hashem’s presence in all things. True Recognition of Hashem’s Goodness, requires a person to choose after processing the choice with not only the short term needs, but a vision that encompasses Tikun Olam; a time of Mashiach. When we actively choose to master our nature and align our decisions with Divine Wisdom, we embody a person called a ‘maskil,’ blessed individuals who uplift and bless the world.
Adam indeed recognized the goodness of rain for plant growth, and prayed for it, but I believe may have halted at his self-definition,[2] failing to grasp his potential to shape the world.
Meaning, when Hashem formed Adam from the ‘Adama’ (earth), it wasn’t merely a physical creation but a profound statement of human potential. Yet, Chizkuni notes that Adam’s name reflects his perception; he saw himself as derived from the earth.[3]
I think it is possible that this perception failed to grasp the true reality that ‘Adama’ was merely dust compared to the soul’s capacity to master the earth through his connection with Hashem, The Creator. In fact the verse describes the formation of Adam as “Afar Min Haadama”, vs the animals were formed from Adama without any mention of Afar. [4]
Just as Adam faltered in seeing beyond his earthly origin, Avraham Avinu’s declaration of ‘Hineni’ by the Akeida, exemplified rising above limitations to serve a higher purpose. [5] His choice affected fixing in all of creation eternally. Avraham Avinu, recognized himself as ‘afar ve’eifer’ (dust and ashes)[6] yet acknowledged his capacity to connect with Hashem. Avraham’s relationship with Hashem was so profound that he could say, ‘Hineni,’ here I am, ready to serve despite his earthly origins. We are also taught that the word, בְּהִבָּרְאָם, bihibaram, means “bishvil Avraham“, for Avraham, that world was created. (Bereishis, 2:5, Bereishis Rabba, 12:9). Meaning for such a person who fulfilled the purpose of existence.
A human beings sechel can process the Divine Light, or Chochma, [7] Hashem blessed us with when He created the world. This process allows a human being to activate dormant potentials.[8] Just as rain nourishes the earth and brings forth life, our prayers have the potential to activate blessings and transform the world from a state of waiting to one of activation. Enabling us to transcend time and rise beyond the limitations of earthly existence, and even the angels. This is possible for us, when we unite with Hashem, just as Shabbos finds its mate, as I understand it. It is when the human being created fulfills the original thought of Hashem Kavyachol; Sof Maase Bimchashava Techilah.
Living beyond time and beyond the angels means operating in such a way that we can see Hashem’s Presence in every aspect of creation, recognizing His light even in darkness and His love even in difficult circumstances, as the vision is never short term or limited vision. A ‘maskil’ reverently perceives the world as an expression of Hashem’s Will and listens for His messages, channeling them into prayer.
When we actively choose to master our nature and make decisions that consider long-term effects, we become ‘maskilim,’ blessed individuals who uplift and bless the world. ”
“Don’t choose what to Daven for, nor which strategy to apply, based on what I did yesterday, or as a repetition just because I need something as a constant, such as prayer for my children. Make sure it is new, not as a robot.” – Rabbi Simcha Weinberg, Shlita
These words reminds us not to merely repeat prayers out of habit but to pray with intention and recognition of the good we can bring into the world. In other words, if someone prays out of habit, it may do something, but it is not taking into consideration the long term eternal benefits of having kavana in a prayer.[9]
This concept of rising above angels and beyond time is deeply connected to the idea of Shabbos, where we transcend the constraints of ordinary time, and physical limitations and connect with the eternal. In these moments, we become vessels for Divine blessings, impacting the world in profound ways.
For me, this concept is encapsulated in the preparatory prayer we say in the morning prayers, ‘May a person always be God-fearing, both in private and in public, and acknowledge the truth, speaking it in his heart, and rise early and say…. It teaches us to develop the vision to see things as they are, enabling us to make enlightened choices and become ‘maskil’ in our approach to life.
May we strive to perceive the truth in all things, aligning our choices with Divine wisdom and becoming vessels for blessing in the world.”
[1] Bereishis, 1:4, וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב, Based on teachings of R’ Bachya, Parshas Pikudei, and teachings of HaRav Simcha L Weinberg, Shlita
[2] Bereishis, 2:5, Rashi
[3] Bereishis, 5:2
[4] Bereishis, 2:7, 2:19
[5] Bereishis, 22:1
[6] Bereishis, 18:27
[7] Based on First Ch Derech Etz Hachaim
[8] Bereishis, 2:5, וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכׇל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהֹוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה, See Rashi
[9] Teachings of Harav Simcha L Weinberg, Shlita
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