Top 10 Insights Into the Rosh Hashanah Davening That Will Change Your Life

okay good morning everyone to the special Monday afternoon National sh welcome everybody we have an amazing topic today today we're going to talk about the of the rash Kipper and I want to bring to your attention the um Mar that I just put up and this is our last year of T so we thank for giving us to be able to gather together for Li this past year in good health May the continue to us and give us the opportunity to learn together I would like to share with you 10 fundamental insights in the of rash daving that will revolutionize our appreciation and understanding of the and hasem will give it uh more understanding and meaning number one if you notice the special additions that we make to the in in the first we say and then we say and then in the third in the we say and then in we add now it's interesting in one and two the words we say are and but in the end of it's it's not it's why in the beginning of sh do we ask for just regular and at the end of it's the ram wrote a wondrous commentary to the and about rash in general and it's called the essay on wisdom it has a uh Kon wrote a beautiful commentary on it and but the is so fundamental and stirring and in explaining what takes place on Rashana says something very important the Judgment of rashishana is first and foremost are you a sadic or are you a Russia what's the difference whether person's aad or Russ sad is rooted in the world to come sad is connected to sadic lives in the world to come arasha is disconnected from the world to come now that is the main Judgment of Rashana what is one's status Vis the world to come is one rooted in the world to come or is one not rooted in the world to come and regarding this judgment sadim are written and sealed for life not and the their judgment is suspended however when it comes to the Judgment of this world whether a person will make parasa whether a person will be healthy that is a separate judgment that begins on Rashana and ends on Yumer the Judgment of this world and a person's state in this world is not called It's called The Good Life Life the definition of Life the meaning of life the epitome of life is the first two were for the world to come and therefore we refer to it as without any further qualification as opposed to the end of essay we are talking about this world and therefore we say we refer to it as the good life that refers to so that's why in the first two we say and in the end of it becomes okay we move on uh um there is a word that appears numerous times in the and that is the word we have three paragraphs that begin with first we have then we say and then we say why do we say the word means and similarly well what is the meaning of that what do you mean and similarly and similarly what why is that word mentioned in the writes and we know there's a principle that all the words of the and the were not invented but rather these are words that are found in tanak that the have adopted for our and where do we have the word we have it in [Laughter] EST we have the word when we refer to Esther going into the king and since we on rash also stand before the we also say the word to indicate that we are standing in front of the king however in the in the for the T of Rashana it elaborates on this idea further namely that we're not just trying to evoke a image of standing before the king but let's try to climb into Esther's head for a moment Esther was the queen however the law is that unless the king calls you you cannot go Uninvited and unannounced so she was going unlawfully she was going unrightfully she didn't know what her fate would be she so to speak put her life in her palms and was going to beg for her people and for her own life but she was not sure what her outcome would be her life was on the line she was risking her life to go in front of the king Uninvited and unworthy and that is exactly the image that we're trying to evoke on rashash Shana because we like Esther also feel and should feel that as we're standing in front of the king we too are unworthy we too are not deserving to be able to have audience with the King and to ask for our life and for our wellbeing so it's not just trying to evoke an image of standing in front of the king but to evoke an image of standing in front of the king when we feel undeserving unworthy not knowing what Our Fate will be interestingly by the way the aam says that which is gamat 72 is a reference to the 72 names of Hashem however the aam reject this because we say so we afterwards reference the name of God so cannot be a reference to the name of Hashem however if you look in the zad the Z kades does say that the three is a reference to the 72 letter names of ASM andar explains that when we're invoking the word to try to access another Merit as well and that is in general we're not really allowed to ask for our needs in uh the first three BR but how do we do it on Rashana we like Esther are coming in front of the king aad and we are agent of Cl Isel to pray for the entire nation because we have no choice so we also say even though we did something we made requests we said in the first three now the word is2 and that is we're trying to access the the mid with which hasem created the world we know that by all of creation it said each time God created something so and we know that God created the world with so too on rash which is the day of the creation of the world we too want to access the to try to say even though we're not deserving but we ask you to recreate us with the that you created the world and you said about every we too want to invoke and access that mid so so far we have one insight into why we begin at the end why we say so many times either it's a reference to Esther's frightful audience with the king or we're trying to invoke the of now there's an amazing explanation offered by the and also quoted by the in the secret of the three We Know by we say and but we don't say it by Shas well says Thea even though we don't say it by shakas but we still reference them how so because says the is referencing Mal we're asking Hashem to place his awe and reverence on the whole world that is the element of secondly to hasem should honor the Jewish people is that we're asking Hashem to remember us for the good to show us and then finally is indicated in and that's because as we explained last week the concept of the Shar is to strengthen the power of good and to weaken the power of evil and to give goodness the ability to overcome evil and that's what we're doing for when we say and likewise the righteous should see and should Rejoice that is the concept of hasem should empower the so that's an additional insight and hold on to that because we're going to see soon why andar are so fundamental to rashash because now we're learning not only are they mentioned explicitly in mus but they're also referenced in all the of rash now we say theim will see and they will be happy and the those who are just will exalt to be happy means to be happy inwardly to exalt means to be your inner happiness expresses itself outwardly as well you know there's a the light is sown for the righteous and for the jheart there is happiness so the explains as follows at first the sadic only has light that is sown for him and those who are just has happiness let's explain that the righteous I refer to people who do the right thing but they still struggle with the Yahara so they don't have complete Joy because life is not easy for them they're struggling with the Yahara they see Injustice in this world and even though they understand everything is for the good it's hard for them to understand uh why Hashem does things certain ways so that sadic it's like he has light that is sown for him but he doesn't have happiness yet but those whose heart are are completely just they don't struggle with the Yahara they don't have any questions at all and therefore for them they already have happiness so in this world that sadic doesn't have happiness he has a light that is sown that one day we hope will flourish to become happiness those who are justthe hearted have happiness well says the in the future theim who now only have which is z they too will rejoice like the so in the future theik and the who have happiness now the day will come that they will exalt says Solomon this perhaps is the reason why we begin y light is sown for thead and for the just there is happiness we're saying right now before we do chuva we hope we're on the level that light is sown for us and for those who are they already have but our goal is that all theim should become and already experience the Happ okay now let's talk about and in general the main body of the the author the he wrote a where he vly disagrees with the ramam the ramam says there 13 principles of faith says of YF Alo no it's not true there are only three principles of faith and they are the reality of God's existence God's control and knowledge andh and the divine origin of the Tyra there are not 13 principles of Faith there are three principles of faith belief in God's reality belief in God's control and knowledge of creation and the divine origin of the Tyra says the a Jew who focuses on these principles and believes them with conviction will have great salvation this is alluded to in the God is our judge our judge meaning he deals with us with he knows everything that's happening in the world he knows what we're thinking he knows what we do in secret God is our lawgiver God gave us the toyra the t is divinely given and Hashem the reality of God says a Jew who believes these three principles with conviction will have great salvation and blessing that is why enacted in the mus of rash when our life is on the line the main themes that we articulate are the three principles of Faith number one Mal the reality of God number two Z the Divine Z God's Divine Providence and number three shaar the divine origin of the Tyra that is why speaks about the blowing of the Sha on rash because we are anun enunciating and articulating the great principle of T so very often people think you know what Merit can I try to amass to have a good outcome to have a good judgment to have a good year and people try to do all kinds of and superstitious practices and when it comes down to it it really the greatest Merit we could have is back to the basics and that is to inculcate within us the the basic principles and ideals of the namely and dear friends let us continue in one of the no we say [Laughter] [Applause] now this is where you kick in okay anyway why do we read this home about you know by every other we say [Laughter] we just you know Snappy and gets a what's the whole story we know the story of the flood if you don't know the story of the flood by now you're in trouble on the I'm saying if the guy doesn't know the story of the delu you know he's got he's he's in trouble why do we have to go mention that God remember with love and and salvation and mercy what's this all about says a brisar the ra gives us certain principles of says we don't mention of punishment like because that's a punishment like like and we don't mention of an individual like if we don't mention then how could we say therefore the the is that by Hashem remembering his memory came before God to increase his seed like the dust of the world and his offspring like the sand in other words this is not only the remembrance of an individual because by remembering n it allowed mankind to proliferate so the long is to justify why this is a valid you're not allowed to have a the answer is that's why the says next 10 ultimate Insight until the ding [Laughter] okay I got to brush up a little bit on the but okay so we say that God should remember with mercy and famous wonders why do we invoke the of wasn't it a for why on do we specifically invoke and famously says let's just picture for a moment the difference between the challenge of Abraham and Isaac you see Abraham God told Abraham Abraham but God didn't come to that day he didn't say no God didn't say a word to so why did go CU Abraham told him to so Abraham's fulfillment of the AKA was was black and White's fulfillment of was and that's a greater Merit that's a greater friends says we know that the a kept the whole T before it was given so then why hadn't AB ever sacrifice before this day the answer is surely abam thought about it and his conclusion was not only does God not want it God uphor Human Sacrifice so Abraham came to the conviction that God uphor human sacrifice to the point where he broke all the altars in Canan because he told people that your practice is disgusting to God he risked his life to teach the world that human sacrifice is abhorent to the one God and think about what kind of a challenge it was when God said hey Abram I have a great idea you know the kid that you had at 100 years old I want you to sacrifice him and Abraham asked no questions he didn't say wait a second God I see with Divine Spirit you really don't want me to do this Abraham bowed and deferred to the request of God but as challenging as it was to Abraham it was even more challenging to yak and the reason it was more challenging to Yak is because yak did not hear it from God y heard it from abrah and for to do it for it was says then when we invoke the Merit of the that Merit will only work for us if we too excel in this area of listening to the and deferring to the opinion of the so this is why we emphasize on Russ sh the greater the greater was not what did and one final offering dear friends on rash we say we say we say K and according to we also include kadas with k I'm sorry according to we include with would go in the third and we do not blow to in the third we incorporate K in um we say as the fourth and blow we say as the fifth and blow we say as a six and blow we say we say we say in other words is part of is separate is separate is separate says you're not going to blow rather he says you say A you say you say k you incorporate with you blow you say you blow you say you blow so says is part of says is part of I'm sorry RAB says Mal is part of K and according to is part of the bring where do you say so again according to it's the fourth bra by itself according to RAB AKA it's the fourth bra with Mal but the brings a says you say with which is what R says says no you say k with in the sa he brings the following question that means in Mal you're really ending off [Laughter] think about that you're saying so that means you're ending off with two things you're ending off with and you say that's that's but there's a that how you let it end off together or according to you say how could you end off with two things so what do we see from here we see that are not separate Concepts they're part of you see doesn't have a name like the is the is the is the the question is what's is the if the is then we say or because rash has three names which is and which is the is which is the so by putting it's not two different endings the sanctity of the day of Rashana is God's sovereignty of the world it's not like PES the sanctity is the sanctity of rash is God's sovereignty so these friends are 10 insights onto rash daving number one from the r why in the first two we say and in the end we say we say to evoke the Fright of someone standing before the king unworthy we say according to label AAR number three because we're evoking the of of number four theoy says the three are enunciating the principles of is God's sovereignty that's Insight number four Insight number five is that right now the only have light that is sown but the day will come that they will be they will be rejoice and they will rejoice because the light that they swn and they are now struggling with theara but ultimately the day will come when they will rejoice like the yesim do today and that was one of the reasons why we start Yumer the light is swn for the righteous and they're hoping to become that's number five number six according to the there three principles with which the Torah is based upon and if One Believes these principles with conviction one will have salvation and they are God's reality which is God's Providence which is and which is that's Insight number five Insight number six is how do we have a why is the zar about so long it's because there's a principle we cannot have a about an individual but because uh because was for the future of the whole world that is a valid so so far we have the other the three we have is five um we have the six the of is seven we have the who um the the that we invoke because the greater Merit is the Merit of namely what what was and not of Abraham and then number nine is why we put it's because the sanctity of rash is the and those who put those who put in it's because it's because the sanctity of rashishana is the and we'll have to count as the 10th one the idea that the Z says that we say three times because that's a reference to the 72 names of Hashem with which he uh controls the various operations of this world and the more kavana we have in the daving the more power our has and in that Merit all of our should be please accept my humble wishes everyone and I'm going to get okay everyone