Chapter I

הטה אלקי אזנך ושמע פקח עינך וראה

"Give1 ear, my G‑d, and hear; open Your eyes and behold."2

Daniel, who composed this prayer, asks G‑d to view the Jewish people with the single eye of the Supernal level of Atika [Kadishah], which contains no "left" [the attribute of severity; it contains only the "right" attribute of chassodim, Divine kindness and benevolence].3 Concerning this level we find written:4 "Behold, the Guardian of Israel neither slumbers nor sleeps."

The main theme of Daniel's prayer is [mentioned in the previous verse]:5 "and let Your countenance shine upon Your desolate Sanctuary for the L-rd's sake."

The Talmud says:6 "From the time the Holy Temple was destroyed, G‑d has nothing in this world but the four cubits of Halachah." Daniel supplicates the A-lmighty to remove all hindrances to Torah study and Divine service [the "four cubits of halachah," which at present substitute for the Temple]. He asks this of G‑d "for the L-rd's (Adnay) sake" for the sake of the Divine name of Adnay.

The Divine name Adnay is [G‑d's name as He is manifest] in this world of Asiyah, for every world is illuminated by a different Divine name, corresponding to His manner of manifestation [in that world], and the Divine name in this world of Asiyah is Kel-Adnay.

The letters of the Hebrew name Daniel are numerically equal [when the name itself is included and given a value of one "im hakolel"] to Kel-Adnay.7 Daniel's spiritual service, therefore, was to pray that G‑dliness be revealed in this world, and that the Temple be rebuilt.

Daniel lived during a time of exile, when Jews were downtrodden and repressed, as the verse says:8 "Slaves have become our rulers." It was a time when even the Shechinah was, as it were, in exile.9

There is a major difference between the times when the Holy Temple existed and times of exile. During the time of the Holy Temple, G‑dliness was revealed and Jews were supremely exalted. However, after the destruction of the Temple and the exile of the Jews from our land, we are in a depressed state. This was particularly so during Daniel's time. Daniel lived during the reign of King Darius, at which time Jews were even more downtrodden and repressed than they were during the reign of King Nevuchadnetzar. At that time Daniel asked G‑d to "let Your countenance shine upon Your desolate Sanctuary." He was praying for the supreme revelation of the "One eye of Atika Kadisha."

There are three [different ways or] levels [in which G‑d views the Jewish people]. The first [and lowest] is with one eye, as indicated by the Midrashic statement:10 "When Jews do not fulfill G‑d's will, He looks at them with one eye." This level corresponds to the Divine name Elokim, which indicates hiding and concealment.

The second level is with both eyes, and occurs during times when Jews obey Him, as the Midrash says:11 "When Jews fulfill G‑d's will, He looks at them with both eyes." This level corresponds to the Divine names Havayah and Elokim [Havayah being a name indicating revelation and Elokim concealment] for though [looking at Jews with both eyes alludes to a state in which] G‑dliness is revealed, it is merely the G‑dliness [manifest] in the progressive chain of descent of created worlds.

The third [and highest] level again involves one eye, but [unlike the first level, which indicates concealment], it is the "one eye" of the supernally holy Atika Kadisha, concerning which is written: "Behold the Guardian of Israel neither slumbers nor sleeps."

Daniel prayed that this supreme level be revealed. It is for this reason that he says: "Open Your eyes 'aynecho'" [the Hebrew word "aynecho" can be read to mean one eye or both, for Daniel refers to that level] wherein both eyes are considered as one, the "one eye" of Atika Kadisha, the source of all salvation.

In summary: The Divine name in this world of Asiyah is Kel-Adnay, numerically equivalent to Daniel's name. When the Temple existed, G‑dliness was revealed and Jews were at an exalted level. During exile, G‑dliness is concealed and Jews are in a depressed state. Daniel's request is for the revelation of the "one eye" of Atika Kadisha.

Chapter II

The Talmud states:12 "Even Daniel was answered only in the merit of Avraham." Avraham's spiritual service consisted of revealing G‑dliness within the world by explaining G‑dliness to even the most simple people.

The Torah tells us:13 "Avraham planted an eshel [tree] in Be'er Sheva, and called out there in the name of G‑d, L-rd of the universe."

Our Sages say about this verse:14 "Do not render the verse to mean [merely] vayikra that Avraham called out. Instead, render the verse to [also] read vayakri he saw to it that the whole world proclaimed the name of G‑d."

Avraham accomplished this through the eshel that he planted. Eshel is an acronym for the three words achilah, shinah, leviyah,15 "eating," "sleeping" and "escorting." After Avraham's guests would finish the food and drink he provided, they would begin to thank him. He would reply: "Was it from mine that you ate, that you are thanking me? All that you ate belongs to G‑d, the Creator of the world." He would then explain the concepts of creation and Divine Providence. The guests would then proceed to praise and thank G‑d.

Avraham's performance of his spiritual service with total self-sacrifice enabled him to attain the highest levels of the Blessed En Sof, the level of the "one eye of Atika Kadisha." For this reason, our Sages say that the phrase:16 "The eye of the L-rd is directed toward those who fear Him"17 refers to Avraham, for he was able to reach the supreme level of the "one eye" of Atika Kadisha.

The Midrash proves that "those who fear Him" refers to Avraham by citing the verse:18 "Now I know that you [Avraham] are a G‑d-fearing man." G‑d made this statement after Avraham had successfully withstood his tenth [and most severe] test. It was through Avraham's spiritual self-sacrifice and endurance that he was able to reach the loftiest of levels.

It is for this reason that regarding the binding of Yitzchok we read:19 "And he bound his son and placed him above the wood [eitzim]." "Eitz" tree or wood, alludes to the Tree of Life (the Written Torah) and the Tree of Knowledge (the Oral Torah).20 The oral Torah is likened to the Tree of Knowledge, for studying the oral Torah rectifies the sin of eating from the Tree of Knowledge.

Avraham surpassed even the rarefied levels of the Trees of Life and Knowledge and attained the level of Atika Kadisha by successfully passing the test of binding his son Yitzchok. It was necessary for Avraham to draw down the highest of levels in order to permeate even the most lowly level. This is in keeping with the well-known axiom:21 "The higher the light, the lower its ability to descend."

We observe this with regard to vision and hearing, in that the power of sight is loftier than hearing. Yet vision is limited to the observation of physical matters; compared to the objects one sees, sound is spiritual. The explanation is that since the power of sight is loftier, it is able to descend further, and perceive even physical objects.

The same is true regarding Avraham's spiritual service. In order for G‑dliness to be revealed in the nether levels, it was necessary for Avraham to draw down the extremely high level of the "one eye of Atika Kadisha."

In summary: Avraham's explaining of G‑dliness to even the most simple people involved a great deal of self-sacrifice. Through his spiritual service, Avraham attained a level even higher than the Trees of Life and Knowledge the Written and Oral Torah; he attained the level of the "one eye of Atika Kadisha."

Chapter III

The Talmud notes that when Daniel said in his prayer:22 "and let Your countenance shine... for the L-rd's (Adnay) sake," he meant to invoke the merit of Avraham, who called G‑d "the L-rd."

Daniel, who lived during a time of exile, asked for the revelation of the "One Eye of Atika Kadisha" the level at which "the Guardian of Israel neither slumbers nor sleeps." He asked that his request be granted in the merit of Avraham, who called G‑d, "the L-rd."

Daniel did not say "for Your sake," for the term "Your" refers to a flow from the essence which G‑d Himself brings forth. Rather he said "for the sake of Adnay," [similar] to Avraham, who called G‑d Adnay. Though Adnay too involves a flow from the Essence, it is drawn down through the spiritual service of total self-sacrifice.

Daniel's prayer was unlike Moshe's. Moshe prayed that G‑dliness be revealed within the Jewish people, and through them to the rest of the world. This is indicated by the verse:23 "And you shall make for Me a Sanctuary, and I shall dwell amongst you," concerning which our Sages comment:24 "The verse does not state 'I will dwell in it,' but 'amongst you' an indwelling within each and every Jew."

Daniel prayed that the essential flow of G‑dliness be revealed [not only internally, but] externally as well that there be an actual revealed manifestation of G‑dliness an indication of which would be the rebuilding of the Holy Temple. Daniel also prayed that this level be revealed within the "miniature Holy Temple"25 found in every Jew, and that all hindrances to Torah study and Divine service be removed.

Daniel beseeched G‑d that his prayers be answered in Avraham's merit, for Avraham possessed merits that even Moshe lacked [in that he made G‑dliness known to a world which knew nothing of Him]. Though Moshe too lived during a time of exile, an awareness of G‑dliness existed in his time. Even during the days of Yosef, Pharaoh was aware of G‑d, for Yosef often mentioned the Divine name Elokim.

During the time of Avraham, however, people neither knew nor cared to know about G‑dliness. Concerning this period, the Midrash tells us:26 "Until Avraham, the world was in a state of darkness; when Avraham came, it began to become light." Avraham's total dedication and self-sacrifice in making G‑dliness known lifted him to the highest of levels.

This then is what the Talmud means by the statement: "Even Daniel was answered only in the merit of Avraham." Daniel too lived during a period of exile, and prayed with total self-sacrifice, so it would seem proper that Daniel be answered in his own right. Yet he was answered in the merit of Avraham since Avraham was the first to display total self-sacrifice for G‑dliness. As the "trailblazer,"27 Avraham made it possible for others to follow.

This too was implied by Daniel when he said:28 "And now, our G‑d, hearken to the prayer of Your servant...." The word "now" has a twofold meaning. "Now," during exile, is an especially appropriate time for prayers to be answered. In times of exile, Jews are downtrodden and lack spiritual acuity; spiritual service is so difficult that even a minor service is a great achievement.

"Now" also refers to the service of teshuvah (repentance).29 Teshuvah implies that "the now" the present, is not the same as the past, and that there has been a change for the better. For this reason, it is appropriate to ask that G‑d "hearken to the prayer of Your servant, and to his supplications."

Daniel, the only person entrusted by G‑d with the secret of when the exile will end, prays that He accept the teshuvah of the Jewish people, and that He hearken to our prayers and supplications and redeem us with a complete redemption through the righteous Moshiach.

In summary: Avraham, the first person to totally sacrifice himself for G‑dliness, merited to draw down a flow from the Divine Essence. Daniel foresaw the tribulations during these latter days of exile, and prayed that G‑d accept the teshuvah of the Jewish people and send our righteous Moshiach.