Recognize Your Greatness To Corronate Hashem: Rosh Hashana Chizuk - Hasmonean Highschool, London

introduce our very evident guest speaker. I just want to say two quick thank yous. Number one is to for organizing this place on [applause] every L1 it's there open ready for this. Second I want to thank all of you. Um it's interesting when you have a very guest speaker visitor coming through you suddenly see the best message not through your own eyes but through their eyes. When I was uh watching Ding this morning, I was thinking there's you must be very impressed with this D and there this is a proper proper D with the corum with your speaking and uh it's it's thank you for being here. So you give me the opportunity to realize how lucky we are to have this every single day. You come tomorrow you see the same thing. Come tomorrow. Um it's a it's a tremendous honor to have a Glaston here but Glastonian is one of the outstanding mutra of our day and age. I just checked he has listen to this over 14,000 shir to the time 14,000 that's that's a lot of shim and isabar but not just which are incredibly popular uh translated into lots of languages and very very well received by the whole of it's a tremendous honor to have you here and for coming Rabbi Gawker, you took the words right out of my mouth. I was going to say, Bamis, how impressed I was with the decorum by the ding. That's something that's very dear to me and I've been around the block. I've been to many shuls. I've been to many yeshivas and the decorum here was A1 outstanding. [applause] I was proud to be here this morning. I was proud to have made the decision to come here to be in such aes to continue on this path. Lala lala interacts with this world in many different ways and has many names. Each name is a description of a different way with which Hashem interacts with this world. So on the one hand, Hashem just is he's intrinsic. He's what we call he just has to be. There's nothing that we do that affects him. He has no needs. We're not doing anything for him. He's unaffected by us. And in that sense, the is called says the Ram. He's m on the other hand at the end of the day God created the world and we depend on him. So in that sense there's some form of relationship and in that sense Hashem is called and then he's our master even though we don't affect him but he created us and in that sense he interacts with us. However, the Ram Khal teaches there's another aspect and dimension of Hashem's interaction with us which may come as a surprise to you and this is the facet of that we focus on and rash and that is Hashem is our mel contrary to what most people think that when we say God is our king we think it means it's Hashem's power his majesty his strength his greatness. No, the ram teaches when we refer to Hashem as mel that's a description of Hashem's humility. Really, Hashem's humility. When we say again and again and again, that's humility. You see, if Hashem allows us to call him king, that means he as it were takes pride in us. He likes to be considered our leader. The fact that Hashem allows us to call him our king, that is a description of the anos and humility of you understand this. The malashem is Hashem's humility, Hashem's humbleness. So let's think for a moment. How are we? What's the instrument? What's the tool? The garra says the so that you should coronate me so that your memory arises. What is the instrument? A rather odd instrument. The horn of a ram. Did you ever see any king in the world coronated with the horn of a ram? They cut off the horn of a behemoth and they blow it. Why not a trumpet? That's how they usually coronate kings. Yesterday was the yard sight of Queen Elizabeth. They never blew a sche for her. Not for her. Not for her father. Who is her father? >> You don't know. Come on. Phillip. Not for her husband. No, not her father was not was was someone Andrew, right? >> And and then Philip was her husband. Never did they blow it for Andrew, not for Philip and not for Charles. Nobody ever got a what is this exactly? How is the cha? So today I was the first time I saw the msira of ravutner for the not bad I think I can handle that no one I want to tell you what says about how we're on you see on the one hand the mal of hashem is hashem lowering himself as it were acting as if he takes pride in us. You heard about the guy. He came home one day and he told his wife, "Did you hear? I got a new job." She said, "What happened?" He said, "Well, you didn't hear? I'm the king. I'm the I'm a king." "Really?" She says, "Who are you the king over? You're not the king in this house?" "No, no, no. I went to the pet store. I bought an ant farm." An ant farm? You know what an ant farm? I bought this big container with a hundred ants. And I am the mel of all the I'm the mel of the ants. What a You can't be a mel over ants. How could you be the king over the ants? In order to be the king over something, there has to be a commonality between the leader and the subject. But if the subject is so much more dramatically greater than who he's in charge of, he's not the king. He could be the moel. He could be the shalat. He can't be the melik. Melik implies a certain similarity and commonality between the leader and the subjects. But the melik is slightly greater. The melik is slightly more misnay. You can't be the king over the ants. Friends, if it's laughable for somebody to say that they're the king over ants, isn't it more laughable for theam to say that he's our king? The difference between God and us is much greater than the difference between a human being and an ant. How exactly can we say that Hashem is our king? With all of Hashem's humility as described by the Ramal, yes, Hashem is so humble and he lowers himself that we to allow himself to be considered our king. How could he be considered our melik? says Rev Hutner herein lies the secret of rashashana because even though malus denotes Hashem's humility at the same time malus is a description of our greatness if Hashem considers himself our king that means we have a commonality with him and he's a little bit greater what commonality do we we we have witham very simple the commonality ity was created on Rashashana when the instilled our soul into us and he gave us so to speak teaches one who blows blows from within themselves instilled within us a spark of the divine a piece of him an eternal infinite capacity for greatness. We have a commonality with the ribbon. Can you imagine such a thing? If the rebums our king, then we're not ants. We have infinite capacity. We have infinite ability. We have unlimited potential. On rash, you know how we're hashem. You know what it means that on rash when we say God, you're our king. You're our king. Hashem, hashem, hashem. You know what we're saying about ourselves? We're saying we are great and we could accomplish the entire world and we have infinite ability and capacity and in that sense Hashem is our king. Don't be so humble on rashashana. If you're too humble on rashashana, you're stripping hashem of his. The more you think about how much you could accomplish in this world, the more your What month are we in now? L. What does LL stand for? >> Ani. What's L? Ani. You got to know who you are. If you know who Ani is, then you could come to be M Hashem and Rashashana. But if you don't recognize your own greatness, just give you a little bit of a a taste of this. By the way, you think it's a coincidence that on the day where God blew our nish into us says God blew the nama into us like a bala like a bala is commemorating the great blowing of the nishim even writes a chaar. It looks a little bit like a nose. Some people a little bit longer, some people a little bit shorter. But it's a commemoration. It's a reenactment of the great bala. You see, when we commemorate that Hashem gave us the nama, that is how we are. You know, back then on that rashana when Hashem created us, there was a big convention that took place. who came to the convention. This was a convention a very interesting uh group of individuals. Sitting at the head of the table was an elephant, was a lion, was a tiger, was a snake, was the sun, was the moon, was the stars. All of creation was sitting around the table. And the made the following proposal. The proposal was Um, what do you say we make man? Son, you're pretty consistent. I want you to put in the pot your consistency in the creation of man. That a person could be so consistent. Wake up every single morning early without struggle. Lion, you have strength. You have inner gura. Please give some gavor. Put it in the pot. We need it for man. And God turned to all of creation and he said, "We're going to create what we call an amum katan." A microcosm of the whole universe. You're in. On three. Everybody say in. 1 2 3. And all of creation got together and they all donated their talents, their abilities, their capacity. And out came. What is man? What am I? What's the ani? Who are you? All you are is the entire creation. What is your capacity? It's infinite. What is your ability? It's endless. And this is not about ga. This is about being the more you recognize what you could accomplish in this world. That is the way with which we coronate. May Hashem give us all great to you should all have. Thank you very much.