Hashem You Alone Shall Reign with Rabbi Aaron Dovid Poston

Heat. [music] Heat. [singing] [music] [singing] My birthday [music and singing] [music and singing] shalom everybody. Welcome back to the midash. Welcome home to Torah. A warm welcome. We are in Reinatim. Remember the safer written by Rabay Freellander on the prayers for Rashana Yamipper but as we all know what we're praying for on those days for the whole year and hashkuffically these are fundamental principles in Judaism. So one of we're on page. Okay. So the part of our prayers we say that's the name of Hashem, right? That you shall reign alone. That you alone shall reign. Okay, that's our prayer that we're anticipating. We're looking forward. We're yearning for the future. That's what we're asking for. That Hashem alone shall reign. He That is our prayer. That is our request. That what? That he alone shall reign. Now, isn't it true that he reigns now? Isn't he the only one that really truly reigns? We're talking about a a recognition of that. Even though with absolute certainty, even now, meaning we're talking about the future, but even now that Hashem, he should be blessed alone. He is mosh means he dominates. And we're going to discuss the difference between a Moshe and a melik. He's Mosha Vria. He's the one who dominates and rules uh all of creation. I'm going to use the word unfortunately. However, nowadays today, not everybody is aware or recognizing Hashem's kingship, nor do they accept God's rulership over them. That's just a fact. It's a famous understanding in the groon explains in Mishel [clears throat] Moshelik. He's going to describe the difference between the word Moshel and the word melik. What is a moshel? A moel someone who is dominating through power. Okay. And not necessarily the will of the people. Okay. It's um might even be against the will of the people. Right? We see it in Iran. Whereas the [snorts] the concept of a king, this is where um people the people have given over their their their desires. They're interested in a kingo and they have accepted upon themselves or they received upon themselves willingly the yoke the yoke of hashem. So nowadays, look in Psalms, I think I wrote it down. Source number one, Psalms 22:29. See, it says key hashem, hashem. Now, there's a second part of the verse. For the kingship belongs to Hashem. And that's regarding the Jewish people. We look at Hashem as the king. He is our king. We are his servants. What does it say in the latter part? He rules over the nations. you wouldn't really hear the nuance in the English, but in Hebrew. So when it comes to the Jewish people, he's a mala. He's a melik. We accept him willingly. Whereas the non-Jews, now we're not talking about Noahites. Noahites are a special category. They're like Jewish, [laughter] right? They've accepted the the God of Israel as their king, creator of the universe. But by the is moa. It's clear it's clear in the pik that's referring to the non-Jews. So again the mo someone who rules whereas a melik is okay. So this PK as the says that we've accepted Hashem as the king. Who's that? Ben is the Jewish people. We've accepted him willingly. The yoke of the kingdom of heaven. What about the word Moshe nikraim? This is referring to the non-Jews. clear in the pkal Hebrew whom even though they did not accept the yoke nevertheless he rules over them he dominates them by the way just the idea of Mosha is also an idea of let's say governing militarily that's right so then he says however what's going to happen in the future and it hasn't happened yet. You can just open your eyes and look. This is one of the many proofs, right? There's another religion or maybe there are religions that claim the Messiah already came 2,000 years ago, right? They failed to he failed or they failed to prove that all of the um prophecies regarding me M messianic era came to be. One of them is that in the future what's going to happen? Everybody will lean their shoulders, so to speak, they're going to take it upon themselves together in unity to serve Hashem. We don't see that right now. The loa and everybody, even the we're all going together crown Hashem the king. And that is our prayer. And what are the words again? Hashem, right? That you Hashem alone will reign. Now, what did you notice that the word Hashem is in that verse in that statement? And what is the name represent? like each like do we really know God? God is unfathomable. But he has names and the names are only um let's say instructions about how we should uh view his his conduct, how he conducts himself, how he behaves in this world. It's only one god with many names but it's one god and we the name yud we're going to just call it hava that is ahagus that represents god's compassion and mercy that's how he conducts himself and that's what we're praying that you alone you k the the mus of rahim leadea alone just raim should rule is not written, right? It says, it's not [clears throat] written that you shall reign alone, but you should reign alone. It's very similar to the theme that Rabbi Flax just spoke about, right? What's going to be when we we we want the Yud V, right? as if to say that the recognition of God's kingdom is accepted upon right everybody willingly and that through that in the future everyone will recognize that what Hashem does did and will do did and does is rock to rock to it's only for our good and anything that already took place and even whether it's anger or troubles, hardships, Hashem brought it upon us only for our benefit. It's all for our good. I'm going to read with you subnote 18 in a second. Zooie, this is what we're domining for. That's the v that you shall reign. Who's you which represents let's look at subnote 18. [snorts] It says 50 Ahmed page 50 Ahmed Alf right we have this famous P from Zakaria on number two on the source sheet right the Zakaria chapter 14 verse9 right it's like a future tense then Hashem shall become king over all the earth so we're not making this up here we're talking about something we're looking forward to that Hashem shall become king over all the earth on that They shall the Lord be one and his name be one. The question is, isn't he one now? Again, of course he is. And that's why in in Rabbi Flax's class, when let's say we hear bad news or you say broke dyn remember he said that. That's a very um hard thing to emotionally you know get over. But when you know when you absolutely know that everything happens for your good like gamuva or whatever we have to know that everything that God does is for our benefit. We may not see it now but we have to know that ultimately it was for our good. So the the remember the the the prophecy is and the lord shall become over king over all the earth and on that day the lord shall be one look at rashi what does it mean he shall be one for all the nations shall abandon their vanities and acknowledge him it's the acknowledgement part and that he is one and that no strange deity is with him and his name is one that his name shall be mentioned he'll be mentioned actually mentioned we're going to see that we Don't mention his name. When we see the Yud V, we pronounce it with ad. I'll say it once. Ado nai. Okay. By the way, even within that name aly. So you have the olive which always seems to represent the 26 because of the VV and two yuds. Even though alf is gamachia one, but it's spelled like with three letters. above with two yuds which is a gamasha 26 which represents yud vke and the last letter which is yud ado nai which also is part of yud vke and in between in the middle it's don din den there so even din is squeezed or sandwiched with mercy [cough] not an accident for that but one of the one of the big questions I find many people ask especially uh I who they are. I'm going to call them heretics. Whatever. Not everyone who asks question is a heretic. Why don't we Jews use the name of God? Why aren't we pronouncing it? We will be pronouncing it and we would pronounce it in the temple at different times, but for everyday usage, you don't use Hashem's name like that. In fact, let's just read what it says here. in subnote 18 that this world is not like the world to come. There's a difference, right? The world to come, messianic era right now in this world when we see it written and but what do we do? Wera, we're pronouncing it adoi. So in the writer it's it's like a um what did I write here? Melit it's like symbol symbolic. It represents the hidden nature of God. It's not nicer. It's not recognizable. We trust, we believe with our faith that it's all for our good. What about the pronunciation? And in actuality of the gilya that we're talking about the ka the way it's read we're talking about what is actual with absolute certainty and the revelation is we're calling him with the name of judgment with squeezed in really it's surrounded by mercy. What we're recognizing is he is the master over all creation and he does all that he wants. But we're not using the name. We're not pronouncing the name which represents. Why? Because um nowadays an we don't really see it. We have to imagine it. We have to have faith. But it's not obvious that it's all we're not seeing it. Even though we're believers, where's the next line? We're not really, we don't see how all bad things that happen is ultimately for our good. We don't see it. However, in the future, met. But in the future, not only will become clear, it will become absolute, you know, certified everything that happened, everything that occurred. It was all ultimately for our good. And that's why it says in the future, everybody will be together on this. And we're going to call out yudk vauv but in the future we're going to call out the yud vke as it's written yud vke. Okay, now we read that note, but we're in the last paragraph on olive alone. You shall rule alone as if to say live that everybody will come to recognize. We're actually looking forward to that point where everyone will recognize that Hashem is alone that he actually enacts and plays out and governs everything in creation there is absolutely no power aside from him. It's another thing that obviously anybody who's not Jewish mean you mean religiously they think that there are two powers there's a good power and a bad power and their fight I remember Christians used to tell me come to our side and help us fight the devil God needs your help to fight the devil God doesn't need any help to fight the devil the devil is totally under or the satan is totally under God's we have to fight our sahara that's true that's an individual Okay, there's another explanation. We we discussed this idea, this word. What does it mean? It's relating to this idea that you alone, you are the which represents mercy that we should see. That's our prayer. We should see that Hashem behaves through creation only with mercy. That there is absolutely no other goal or purpose in creation and through his conduct except for our benefit. It's all for our benefit. I just want to take you before we turn the page to Exodus 3:15. It's in number three on the source sheet. I just want to because we discuss this idea that there are people that say, "Why aren't you Jews?" Says, "This is my name. You should say it forever." And you're not using God's name. So the temple's not here, but how come you're not using YvK? Look at the verse carefully. And God said further to Moses, right? God Moses wants to know what should I tell him? They're going to ask, "Who sent me?" So shall you say to the children of Israel, "The Lord God of your forefathers, the God of Abraham, the God of Isaac, the God of Jacob, has sent me to you." Ready? This is my name forever in English, that's what it says. And therefore, why are you Jews not using Yudke V? It's forever. And this is how I should be mentioned, right? You think the word mentioned means to actually say it, right? This is my name forever. And this is how you're supposed to say it. You carefully look at the Hebrew. It says, right? The word literally is lammed. How is leam spelled? With a v. This is the text. This is the holy text. Moses received. Nobody messed with it. There's no corruption here. This is the original text that he says, "My name is Yudke V. That's my name, Leam. But there's no vowels. If I didn't have vowels, right? We we have vowels here. But if the Torah doesn't have vowels, you would have said le means mute. Ella means don't say it. The verse says this is my name that you shouldn't say. Hello, do not say this name. But rather, what is like it should be in in your mind. It should be in your mind. You think it and that's why the cedorium the correct cedorium have the like the cedorium and other certain have where it says yud vke it has adnut in other words and all the other times god's name is mentioned it's the way you're supposed to read it and think it you're supposed to read it as god is adono and you're supposed to think about the mercy that god has even the Word Adonai is a combination, a sandwich of both names. Ultimately, we're I guess the carriers of the greatest secret that Hashem is one. That's what we've been telling the whole world since our look at Rashi on that verse. This is my name forever. Leam without the VV is spelled without a VV meaning to conceal it. Right? So that it should be read as it is written. It should not be read as it is written. Since the v of leam is missing, we are to understand the word lelam to conceal. Meaning that the pronunciation of the way God's name is written v is to be concealed. So the prayer goes on that we're asking Hashem to be recognizable as the king on all of your works. tells me a okay this is a little bit of cababalistic that the order of the chain the sequence successive chain of worlds start right these are spiritual worlds going from the top to the bottom from high above to down below where we are right we're in the world of aa so you have an acronym a olive bet. Olive is for which means the place where everything emanates from. Then you have bria which is creation itself. Then you have which is formation. And you have really you don't have to know all this right now but a is the world we're in. This is the world of action. The world we're in is the world of action. This is the lowest level. But in the future, we're praying for that the recognition of Hashem's kingdom will be over all the levels of creation. Even the angelic all the way down to and really this is the world that has the least. It's the it's the least recognizable is down here in this world. We're talking about the low creatures. That's us. We're the low creatures who are found on the lowest level. One more paragraph. Where is he foundisha? On Mount Zion, the abode of your glory or honor and in Jerusalem, which we'll see. Okay. So this unbelievable we have people like Taco Carlson and some other people. We don't like to mention their names but yeah it's almost so it's true that God will be master king over all of creation. However is the root where's the root of his kingship? Right? You whatever you want to call yourselves, Catholics, whatever you believe in the Bible. Yeah. You believe in the Bible. That's what it says. Where is the root of his majesty? Where will you find? Where will you see? Where will you perceive the kingship of God specifically? And or let's say most tangibly heartion just a few blocks from here. Mount Zion the hain what is mount Zion based on mikdash it's referring to the very temple itself which we should see soon rebuilt in our days matashem and that's the mishkav as we said that is the bode of your glory I want to look at 19 in a second uh maybe we'll look at it now right we this week's last week's para mikdash right in Exodus 25:8 8, God commands us to build for him a sanctuary that he shall dwell amongst us. And in Exodus 29:43, I think I have it here. I think it is on the back. No. Yes. So like the word vad to arrange a meeting. I'm going to have a meeting with the children of Israel. I'm going to meet with them my children and it will be and it will be sanctified by my glory. Referring to the Mishkan referring to the future Bikash. We're talking about we're talking about although we didn't mention yet. So that's where the divine presence will rest the will rest and it will reveal the glory of heaven. But not just there not just on that I don't know if it's 500 square meters or amos we're talking about. Now we're waiting for the Sanhedrin to establish where the borders of Ushalai are because as far as I know wherever the second temple Sanhedrin decided and it was probably the broad wall or maybe another wall but we want to go all the way to Gilo all the way all the way to wherever Hadasa >> I don't know I don't know I don't know you might have to come to Shallay for that but basically Shalime's borders will will [clears throat] be enlarged And we need a sedan for that. Anyway, so what about even within the name of God will be seen or or perceived or felt he as the ver as the puss that we're praying for the your holy city the city of Hashem. So your holy city means the city of God. The city of God on the hill where his sanctification or sanctity is stimulated is is felt to fear Hashem and to accept upon yourselves to receive upon yourselves the yoke of heaven just like it says in Deuteronomy 14:23. I'm sorry it is 1423. I don't know if I put it down. Uh that is the number four on source number four the shock. So if you know anything about micer which complicated but there is a special micer that you're supposed it's like what's the word I'm looking for? Meer sheni is like time share in Jerusalem. You're gonna put away right out of the six micer years there's two years and then there's an additional two years with a year between you're going to put aside micer sheni that you can only use in your [clears throat] for the transportation I'm not so sure but once you get here for lodging and for food and for all your needs while you're in your so it's like time share spiritual time share the Jews have this set up that they have to spend when you grow things you're in agriculture and this stuff is going to be only to be used. Now when you take all your fruit and it's not going to last so you exchange it for money. So it's the money that you're going to bring up to your schlime and use you have to use it here and this is where all the great minds meet constantly. That's what it's a city that connects. It's a city that's mubar >> use it for yourself >> only for yourself. Well only for your needs for your family's needs. Okay. So, that's [snorts] what it says in Deuteronomy chapter 14:23. And you shall eat before the Lord your God in the place he chooses to establish his name therein, the tithes of your grain, your wine, your oil, and your firstborn, of your cattle, and of your sheep, that you may learn to fear the Lord your God all the days. to come to your line to learn Torah, to be involved with or just to watch the kanim, just to watch them do their vod should probably instill a great awe and love of let's see what he says when it says to that that's where his name dwells within all of you. And when it says in order, why are you bringing all this to your in order that you should learn fear or awe of hem your god all that's going to happen it means when you see the holiness of right [laughter] and you see the doing their their their work you're going to be raised you're going increase your awe of God. So too, it says in there was a special that you send your kids to learn Torah in Jerusalem. Why? So even the kids could see what's going on in the temple with the priest doing their service. And when you see this, your heart would be more directed towards having this awe of heaven and towards learning Torah. And that's why we would send our children to learn Torah. So this message will get out there. It's not too late, right? You can always come to your shalim, come to the yan center, learn a little bit in the morning, in the afternoon, the evening. Come for shabas. Now we have a shabas minion. And um we'll continue this next week. Just want to wish everyone a a great week and a great life. And we'll see you next week. [music] [singing] Heat. Heat. [music] [singing] [music] [singing] >> [music] [music and singing] >> Oh my