Gateway to Tefilla: Ezras Avoseinu - Davening Out Of Desperation

Correct. >> Welcome everyone. We're continuing in our Friday Shirim. This year, Gateway is dedicated by our dear friend Rabbit Salel Rose and family of Los Angeles. His father, his brother Ben Leit. Here we go. Um now the first uh the first subject of Schwab deals with is in general we're in Ezra and we're we're speaking about the various of which includes Yamsu and we're talking about vizimatab wants to know what in the world got into these Egyptians that they ran into the sea after the Jews. Are they not worried? The water is standing on edge. They're not worried it's going to come crashing down. That's a that's a suicide mission. Why would they run in after the mitsim and the says as follows? They had no choice. They were forced in. The horse pulled the rider into the yam against their will. Like we say in Shirim that compares Knessesus Israel to horses on parro's chariot meaning the meaning the truth is Um the truth is the writers wanted to pull back. They were afraid because even if they didn't believe in the miracle of uh Kus Yamsuf and they had some kind of scientific explanation to explain why the sea split through wind through weather factors, they're not out of their minds. They know that the wind could stop any minute and the water will come crashing down. But Kazal say the horse dragged parro and his riders into the sea. And they were trying to pull back, but the horses ran headlong into it. And Hashem said at the time that Ben were dabbing, you're pulling the ratson of to fulfill your backa similar to the horses of parro that pulled their riders against their will. Meaning, you ready for this? What does it mean? that we when you looked at parro and his riders running into the it looked like they were in control and they were they were guiding their horses into the sea but in reality it was the horses that were guiding parro and his men against their will. So too Hashem says you guys you Jews you force me to do your will. Hashem is you're like the horses of Paris chariot. Hashem says you pull me into the sea. So we're mentioning in the in the context of Davening Yamsua and now Clal enters and the Egyptians drowned even before we crossed and it's It's being the power of our that we could literally force the hand of we could we could uh we could twist his arm. Hashem says you're like those horses that forced the Egyptians into the sea. That's very powerful. Okay. Now, why are the Jews called Yadidima says? They weren't allim. It's because when Hashem said they all believed and they entered the and they learned from and from and they jumped in and the sea split. Therefore, they're called because they followed the directions. Stop dabing just jump. And every place they stepped and went in the dry land in the place that they were a moment before question really wasn't there a survivor didn't par survive doesn't it say inazar that hashem saved par from misa to be able to relate the gurus of hashem like mosha told par Parro's horse didn't pull him all the way in. So what does it mean? There was by the way this comes from the words and the answer is the is going on their enemies. But at that point in time par Hashem deemed was not and he survived. Now, why kale? Why do why do we say not? Because they said leaving means uh this is going on the sham they were making here. This is going on the sham that the were making to sing the following song. Look carefully. The are the were that we should praise Hashem. Are song accompanied by music. Are song without music. And further now in the sid this is amazing of the rv of plots of palat that the gr gave a hama to the sid he interprets is zimraashir And this is like a as a to. And therefore we now say 10 of praise. The 10 miracles that happened at the Yamsaf the praise are rum rum is hashem is lala from our understanding nisa hashem is carried and elevated through the malim who hold and carry his kay is hashem's is the hashem elevates the low the lowly who need to be uh elevated. He saved us from jail. He redeems of him the humble. Um they don't have the ability to save themselves that Hashem answers uh whenever we call out him. These are 10 expressions of praise corresponding to the 10 miracles that happened at the Yamsu. Now if you look in the it says that when you say you should make yourself like a poor man before Hashem. Like we say in the zadesh when a person prepares himself for he should view himself as very poor without any strength and brings up an idea an astounding idea to explain the puku. Rashi explains what does it mean? Rashi explains they grabbed tapsuanos. They grabbed the craft of their forefathers. They did what the did. Okay. Now ask of me, you're going to compare the that did at the Yamsu to the of Abra and Yak. How could you compare? When the Jews were on the Yamsu, they were between a rock and a hard place. Literally, the Mitsim were coming in. The the massive army of the Egyptians were coming in against them. They the Jews were completely unarmed. On the other side is the raging sea. The it the medish gives an analogy between someone hiding out in a a lair with a snake on one side and an egle and if they want to leave the lair a mighty vulture on the outside. Where this cla supposed to go? And that's why they called out with all their heart with all their soul because they were literally desperate. They were desperate. They're in they didn't dive in to emulate. They ded because they were desperate. You're going to say, "Oh, you know what did at the following in the path of Abraov?" No, they weren't. Yakov had steady morning, afternoon, night, morning, afternoon, night. didn't they weren't saying oh you know I think it's time for min you know is it oh is going to be in in 20 minutes I think we should da now they didn't say you know this m is coming we need to in chakras that's how the last thing you would expect is that to say is that we're emulating the ways of saysab in the name of from here we learn that indeed what were what is the enactment of that when they literally ded with desperation like their life was on the line as if they're in a hopeless helpless situation and they poured out their heart to Hashem that they will not be able to continue their existence even for a moment without that's what that is What is this is the that that's why the if you d and it's not maybe you're not that's dvening with desperation that we're completely dependent on you and and this is so vividly illustrated that say that they were emulating the because that is the that the So since we recognize that Hashem is God of he's so then oh he's our Dimm then we're desperate we have no we have no recourse other than to and rely on Hashem now we say to the God who's above our hagis and Hashem who is uh more elevated than we're able to comprehend. Ah okay so let's just focus on this for a minute. We say Hashem is kale elimin he's above our ability to grasp because there's a question here. Why did God let the Egyptians throw our babies into the Nile? Why did the Hashem allow the Mitzim to subjugate our ancestors? Not for a year, not for 10 years, for generations. There were people from the day they were born until they died, all they did was they built buildings. They were uh they were being tortured in labor, backbreaking labor without any glimmer of hope. Why was Hashem patient with the Egyptians when they threw our babies into the ovens? The answer is elimin. It's above our ability to grasp. Says of Schwab, what's the reason why six million Jews were killed in the shawah? Again, not everyone will take this approach. Barabwab says because Hashem is above our ability to understand. When we say we're declaring, we're praising Hashem even for what we don't understand. God is inherently blessed, but he's also blessed through us. Meaning, even though God is blessed on his own and he doesn't need us, we also bless him. We also recognize it. and we sanctify his name. That there's a great miracle over here that they all achieve the same that at the precise same moment they said the exact same praise. Now what is the praise they said that recognizes God as above and beyond our comprehension? Right? Think about we just said what did they say? In other words, when they recognized that is above our ability to grasp, they praise this feature of Hashem. What did they say? are the forces of nature. But the garra says in gin that all the forces of nature are their silently even at a time of sara. What does that mean? Even on a terrible day, even when disaster strikes, the sun shines, there are clouds, there's wind. What what what is the sun doing? Well, how does the sun say, "How could this happen? I'm not shining." No, the sun silently does its task like any other day. Rwab says that he once uh observed the writing of a of an author that when the Nazis were killing thousands, tens of thousands of Jews in Awitz in indescribable cruelty, the birds were chirping, the sun was shining. It was like nature was deaf to what was taking place. Nature did not alter its course. They didn't turn. Why didn't the sun like throw some nuclear energy at the Nazis? No, it was silent. It was still. But it's not only nature that was still. God was still. God made belief, so to speak, remain silent. We say God saw his insult. When the Jewish people suffer, God suffers. And God didn't react with all the we offered and all the tears we shed. Hashem didn't seem to answer us. It's like it didn't have any effect. The truth is Hashem knows everything of course and Hashem was terribly distressed but he doesn't reveal it. And why? because he's Eli and we don't understand the same thing in Egypt. We moaned. We cried and then when we left we were and we said what was the praise we said to this to our God that we don't grasp his the profoundity of his running of the world. What did we say? that even though the forces of nature were silent there is no silence like God silence because even though the forces of nature they're not able to be attentive to a cry they don't hear but sees knows and feels and yet he remains still that's the praise that Israel gave to Kale Elin when they left. They said they couldn't they didn't understand that that's what Hashem's reaction was. But that was the the inspired all the Jews to say the same song was means covered, separate. This hug of hem is beyond our grasp. It's powerful. But we're say fearful and praise. We're afraid to praise him lest we diminish. Listen carefully. We usually praise Hashem for the miracles he he brings. But we can't limit our praise to his miracles. But when Clus said this sh they gave praise ely even for their days of affliction. In other words, this is interesting by the way. This answers another important question you know of the whole why do say what did they say? What happened to the rest of the Why didn't we say why didn't we say how of the whole do we pick out because that's the great of the sh that we recognized that there's a of that's beyond our ability to grasp and they praised Hashem even for that praising Hashem's silence his seeming his ability, his the discipline so to speak and we don't understand it, we don't grasp it. And at the yam after the the difficult stay in mitim they sang shir even for this uh this this very difficult part. Okay, that is the bora for today. If you want to hang in, we'll end with the perks >> recording stopped.