Rinat Chaim: The Angels Sing Praise Only After Israel Sings by Aaron Dovid Poston

[Music] You my birthday [Music] everybody. Welcome back to the big mash. Welcome home to Torah. We're continuing our Sunday nights is on Tila. So we just had Rabbi Flex beautiful on and this is the series on Tila. What we decided was in Elo to discuss the prayers for the high holidays for the yim and the truth is this is really good hashkafa based on freelander's book called and we'll be discussing the words of the for rash yam kipper but this is hashkafa this is Jewish wisdom and Jewish insight and we'll begin with this first idea on page 15 sorry that what is not just suggested I mean we really have to understand that when we pray we should have this feeling that we're not really fit to even pray to approaches and of course we do so what is that all out if if the suggestion is that we should have this harasha this feeling or even a perception that we're not really worthy of making these requests or even approaching Hashem to to dav what's that all about so if you notice in the actual davening of of rashashan and yamipur in the first in the first brahakados there is a Um, there's three paragraphs. give you an idea what I'm talking about. So the first right within the it says we're asking we're asking that Hashem should instill fear on all his and trepidation on all that he has created. The second that Hashem should grant honor to your people. And the third and that is that Hashem should recognize that the that the righteous should see and be glad and the upright will rejoice and so on and so on. So why are there three? We're going to touch on that. But what about this idea in general? So he mentions we saw that added in to this to a very unique or special uh addition for the high holidays, the the days of a and we these paragraphs begin with the word. Now the explains that the reason the reason that added these three paragraphs or specifically the word is going to give an in of us insight into this idea that we're not really worthy of even approaching Hashem but we do. So we're going to find out why. and alo elikat queen Esther right in chapter 4 of megilith Esther verse 16 she actually say says these words right I will appear before the king though it is against the law right she's going and pleading on behalf of Israel she wasn't called she went right at the risk of her own life um this is very interesting. And how does her statement begin? So, believe it or not, when we say, we're having this just like she approached God when it was not really proper to do. Well, here we're talking about approaching the king and since the time many times it says king in uh the migill, it's not always referring to kingasha. sometimes it's referring to um so this is the idea that we should have just like she did uh not feel that it was appropriate nevertheless she did it okay so we're going to get into why we have the right to do it just like she to save amra she did it comes to hint to the idea amra just like Esther had said that she was going to go before the king which was against the law which was forbidden to do so to speak and yet of course she did it since the king had not called her. She felt it was inappropriate. She knew it was inappropriate. Nevertheless, she had to do it. Nevertheless, we have to we um we need to we need to go before the king of kings in order to praise him and to pray before him. What's a a feeling? We feel that we should have this feeling that we're also approaching Hashem as if we're not worthy. That's the point. We're not worthy because we should have this feeling that we're not we're not really prepared or efficiently prepared and it's it's not proper to stand before Hashem. However, what's mean? However, just like Esther said that she's going before the king, even though it wasn't proper, but why did she go commanded her, right? In fact, if you keep in mind, he said, "If you don't go, someone else is going to go. Don't worry, we're going to be saved." Right? If you don't step up to the plate, don't worry. Someone else will. But she decided, okay, she's going to take that risk. So too, we're going to come and pray before he because we really do know this is God's will and he actually commanded us to do so. That's the only reason. Not because we're worthy, not even because we're prepared. Just like Esther. And even though we're not really fit, I would say drum roll. Drum roll please on the next five six words. Aotus satila. This is a great principle, a super uh paradigm example or a principle in our service, in our um in our work, in our in our vod in our worship is through. [Music] I think this is what he's talking about. This is the principle. This is a great principle that a person should be he's able to be brazen emboldened right in with courage and and like daring just like Esther went before the king. That's how a man should go to speak before Hashem especially if you're humble right enough to know we're really not fit. So that takes a lot of guts to stand before keshu and one should feel that because this is what you know that god wants and similarly it's written in the in the safer in the he writes over there sorry Basically, I didn't come out of ignorance. I'm standing before you, but I'm not ignorant of the fact that I'm not worthy, that I don't have the value to stand before you. Meaning to say, I'm not coming and praying before you because I think that I am so important and I'm fit to pray before you but rather the reason I'm coming to pray before you because you're the one that commanded me to pray. That's why I'm coming. and I'm only coming to do your will. That is a huge difference than ah I I don't know I'm so great I can ask you for anything right there is this right revolineberg ma you know look you're the son of god and god just wants to give you so you have the right to to ask it's true we do have to ask but maybe we're not fitting we're not we don't it's not earned it's it's it's an unearned reward in other words unearned gift in parasan. This is one of the biggest lessons that Moses was asking to come into the land uh without any string strings attached. We do learn that we should ask for things unearned because if I would stand in front of the mastering universe and say you owe me, what is going on here? Hashem doesn't owe you anything, right? He has given you everything from the day you were conceived. You were in a warm environment. You come out and you had food. Everything's been taken care of. The love and the Hashem has given you. Right? Even Jacob says, "Uh, I am so small in compared to your so we shouldn't feel it coming to us." Right? We should ask for an unearned reward, something like a bonus, uh something over and beyond what we are um that we than we than we deserve. That's really how we should approach Hashem. We don't really deserve what we're asking for. Okay. So now he begins the next paragraph. We're asking that Hashem should instill instill fear of view into the Bria. So we're going to talk about different worlds. Listen to this paragraph. He's quoting the uh the rebar yakar as well as the avuraham. And they say that that word bain is the same gamashri as inbet which is 72. Uh when we were in Rabbi Flax's suka a few weeks back I brought a chart. I don't have it in front of me but basically the 72let name of God or let's say there's 72 threeletter words of God. How does it work? So in chapter of Exodus verses 19 20 and 21 it's the only three verses that are rats consecutive that have 72 letters and they work it out when you read we read right to left. So you take the first letter of verse 19 when you're reading right to left. Then you go to the second verse which is verse 20 and you read from left to right. So you take the first letter of 19, the last letter of 20 and then go back to the first letter of 21. That's the first name of the 72let name 72 threeletter names of God. And then you have in consecutive order that's the that's the special 72 three-letter names of God which is by the splitting of the sea and unbelievable verses. You should you should read them become familiar with them. So if is the gamach of bet 72 which he says alashet this hints to the idea of the 72 threeletter names of god as rashi mentions over thereimos as I just mentioned that 72let name it really has 72 threeletter names of god Each word is a com combination of three letters. The very fact that we mentioned there are three times three paragraphs. This 72* three according to the yitz. Okay. By the way, when you take 72 and times it by three, you also get the gamatri of ya which is 216 same as three times as well as gura which is the same 216. Okay, as we are going on the next paragraph describes the difference between and ama I mean to us we would simply translate both of them maybe fear and dread but there has to be a difference and we're looking at the words we're asking Hashem to instill fear upon all that you have made as well as a your dread on all that you've created. So in the different worlds you have um but we're not going to talk about that. You have um Bria Yira and um and Masa and so we're going to get into that a little bit. Okay. And this is the words he uses. Rashi in parish 15:E1 16 the verse over there says okay so alim is is really the definition of a which is fear or dread so that God should place fear or dread we'll decide which one ama that's what it is on those who are on those things that are far away and and another type of fear or dread on those that are close. So which one is a higher level? Which one is more intense? So we're going to see that to those that are closer that's going to be a more intense fear and those that are far is going to be a less intense fear. So amasa might be less because that's to the whereas is to the so that might be more intense. We're gonna see a mlo some say one way some say the other. Okay. So what does it say here? The word as if to say the word is like either more intense, more defined, right? It's more intense than because those that are close, they're well aware of what they're afraid of. Israel. So those that are close they certainly know they know yotare they know much more than those that are far why there is the in front of the Jewish people for the Jewish people whereas amma which is we're going to say that's less intense am it's more obscure it's less intense and has it's more general especially when they don't know specifically from what there is to be afraid of right. So what does it come out according to this paragraph that is yer is more intense than amma that's this paragraph mim and birui right so we asked that that should go on ma hashem's handiwork and amma should go on that which he created what's the difference in these worlds there's worlds of and there's worlds of Berea and that's what he's going to get into a little bit. So now this is going according to the vagon. We're going to see uh a different opinion shortly that aa the world of aa which is the world we're in is much more perfect. It's much more complicated but it's much more perfect than the world of Bria. Why? According to the grow the vagon inahu he he describes there are three um degrees or levels of creation bria that what is bria we're going to call creation that's the raw material that is the original substance as an example B8 a raw piece of wood has no form. I mean the artist may be able to see what it is that he's going to carve it into even before he does. I've heard this from artisans. You're a little bit of an artist with rock and sculptures. Maybe they do with yarn as well and what they're going to do, you know, with the clothing. they can see it already towards the end. So we mentioned the bri is the it's the creation which means the original substance the raw material and as an example bulle sura like the uh the raw piece of wood this unshaped wood as we had mentioned earlier about how the creator the sculptor the right can see something within the rock or within the wood of what they want it to be and what it what it should look like at the end. What about that's already formation? That's giving some shape to the material. So when you make a table out of the wood that's already you formed it. Okay? And that is you're giving some shape to the material. Okay, we did that. What about a is the making it's the finishing touches. It's it's the final stage and that's that's the human being. We're the final stage and we'll see the the Mahim are in the bria state. So according to the vagon and we're talking about if you want to know we're talking more like the physical the physical substance you could see that the human beings are on a much higher level we are the final stage if you're talking about a table it's when you painted it or you you smoothed it out. So this is where you um you polished it and you put in the finishing touches of the product. So according to the vagon you have a as being on the highest level or most complicated or most perfect level. Um, okay. And we were only discussing Bria and then he says, "Therefore we say that Hashem should instill fear. It should be more intense. It should be placed upon this intense fear should be placed upon his handiwork. It's more perfect. It's more complete. Whereas where we said your dread that's that's less intense fear on all that you've created that's the word of bria that is less perfect. Now he's now quote quoting the audra who claims it's everything works in the opposite direction. Okay. Soim in the complete opposite direction and he's going to take it from a spiritual perspective which we described as being less intense. He says that's that's going to be even greater in in in strength than than simple. Why we described as the world of Berea creation that this is on a much higher level than what we described earlier of why that if you go in the order of creation of the different worlds. The most important one is Milala. It starts above and goes down. Starts with right above say but and then you have at the end the ram also discusses it in this way. Therefore, what do we know about the brewim, the creation or creatures? That's talking about the malim. That's talking about the angels. Who are the angels? The sare. This is describing the the spiritual representatives of the nations. They are above. That's where we're asking that Hashem should place upon them fear. Okay? Which he which is even greater and more intense than simple fear. And regarding humans, they're in the world of they are the mim. And we're asking Hashem to place also on all the human beings. Now this next paragraph is quite coalistic and meaning it gives over certain fundamentals. This is unbelievable what he's about to say that the level of the angels is entirely dependent on what? On us. If we raise ourselves, we are raising them. Okay? If we're not on the level, they're not on the level. They're somehow reacting to the human conditional according to the words of the Ramalu. You know what we're asking? So alham we're actually asking that God place his fear on the angels which are in the level of Bria. Now you have to understand we're assuming and rightfully so that the angels totally get they're well aware of the supreme loftiness of Hashem. Of course they have uh fear and dread of God. Then why are we asking? What is the space or place for us to come and ask Hashem to place his dread upon these angelic creatures that should have the ultimate recognition of Hashem's superal uh loftiness and highness? So freelander explains shalanu. Understand this that the level of loftiness of the angels is entirely dependent on our service of God. Just like it says in that the angels do not sing. They don't sing and praise Hashem above until we the Jewish people praise Hashem down here in the lower spheres. Isn't that interesting? Now, we do say here's a good question. We say in the right, we're saying that um let us sanctify your name in the world just as they are sanctifying God's name in the in the higher worlds in the heavens. So, are we mimicking them? No, the only part we're mimick mimicking them is how. But they're only doing it because we do it. The answer is the intent here is just the form of how we say kadusha. How we say kadusha that we're learning from the Just as they sanctify, we're sanctifying. How they do it? But the very fact that the angels are only able to sing after we sing. We are the highest level of creation and aa from actual um beings that God made with the highest level and therefore when we have fear proper healthy fear of God this will then elevate the angels to their proper level in amma in terms of fearing Hashem properly. Okay. Now the last three lines as we're asking that Hashem grant fear your fear God should be granted to these things that would be called that's that's to the lowest level and all your handiwork what is the lowest level of creation humans we are in the world of the world of action. Now through that your fear will be on the on the angels because Madria Shabarasa that the malim in the world of Bria are only as a result of what we do down here are being raised to a much higher level of awe and fear. Now, we're going to stop here and we'll continue next week with the prayers, the insights of the prayers for the yoy. And with that, I wish everybody a great week, a great winter and we'll see you next week. [Music] You see tomorrow [Music]