The 13 Principles of Jewish Faith - Principle #2: The Kingdom of G-d - Rabbi Akiva Fox

okay we're back after those messages we are going to delve a little bit more into the second of the fundamentals of faith shahab Barea structure may that the Creator blessed is he who Yahud he is one he is the essence of oneness in the world the aeneid is coming and there is no way to understand there is no comparison to any other oneness in the world the hula vada la que no and he alone is our God hiya hiya the year he was he is and he always will be the the concept of oneness is described by the ROM mum in maimonides and the safer how mitzvahs as the concept of mouth us as kingdom as kingship as royalty now why is it that you're being one and also king or being a king is the same they are compared to each other and they are in essence the same thing now this is something that we find first of all in the Torah the king is sometimes called a haddam the unifier of the people or the one of the singular of the people so we see that Malthus King has something to do specifically with being one this is also something we find by he be sure on Melek that the Melek will be in Joshua miss Yahud shift a stroll and he will unite or they will be together the tribes of Israel so once again we find this comparison or this similarity between the oneness of Shem and the mouth of a shame interestingly when we say shema when we say kriyas shema only cover our eyes in the mornings and at night and we say kriyas shema that is called all mouthwash Shah mine the yoke of the kingdom mouth loss of heaven and of course this is the special verse that we say Hashem occurred when a sham is one so once again we find the concept of Akkad of oneness of a sham and mouses that they go hand in hand so what does one have to do with it what's with the other a king has a very interesting role and I would know this because I've never been King but a king has a very interesting room he wants to be the leader of everybody but he depends on everybody what does that mean if I announced today that i am the king of Heda brutes I am the king of the entire nation of America that's very nice it's great it's a great declaration but it means absolutely nothing why because I could declare myself King but if I don't have a kingdom and I don't have people following me or listening to me then I'm not a king meaning a king can only be king if there is a kingdom and if there's servants and if there are serfs and if there is people accepting him as king you could say your king you could wear a crown you can have a robe you can have a cape you could have a scepter you could even have a palace but if there's no Kingdom and if there's no one accepting you and anointing you as king then you are not a king you might look like one you might talk and act like one but you ain't a king because it King depends on those who accept his kingship so in essence for a king to be a real king he needs the people to accept him meaning there's some sort of relationship it's a two-way street you could be a dictator and rule over people but to be a king you need them to need you so there's a certain unity a unification of the king and the people because he needs them to need him he needs them to want him because without them he doesn't exist this is what the sages have written a mella below um there's no King without a nation if you don't have a nation if you don't have anyone accepting you as ruler as king you ain't nothing so Hashem in a certain sense needs us to accept him as king meaning we anoint a Shem as the mellah over the world this is what we say Avenue our Father mal que no our King we are the one who recognized who accept the yoke of your rulership and your kingdom on ourselves this is what we say when we say Hashem Akkad hashem echad means Hashem we accept it we are makabe lit we want you to be king your decrees we accept upon ourselves and in a certain sense and again it's hard to phrase but Hashem depends on us his kingdom depends on us to accept him so there's a two-way street that is called Yahud meaning we ana shem both have a part in this mouth was Shimon now in a certain sense this may be acidic but there's something else to it also which means the hash em when he depends on us in a certain sense to accept his yoke means that the more we accept him in essence the more rain he has the more he will do for us because in a sense he wants us to want him so we in a certain form of speech we pressed the buttons for what Hashem will do because he needs us and we need him so this is what is called el okay me our God our God then official Heim says and the source says really there's a puss 'ok to new oil a like him you can give strength to Hashem how do you give strength to a Shem you give strength to action because you by accepting and by needing and wanting a shams kingdom on you in essence what you're doing is you're giving Hashem the ability to rain and to control or to do more this is the system that I Shem put in place with you he do so with his oneness Hashem said that he created a system where he designed excuse me he designed a system that his kingdom would in a certain sense depend on us that we should want him and his kingdom would be exemplified and we'd be exaggerated and brought out when we keep accepting him on us so whenever we say Hashem Akkad shema yisroel and we accept upon ourselves the yoke of a sham kingdom in essence what we're saying is Hashem we are anointing you but there's more to it when we anoint a Shem what we're really doing is we're taking the kingdom of ourselves and we're giving it to Russia instead of me saying I'm the king over me and my world Hashem I'm saying I want you to be the king over my world I'm appointing you and anointing you and accepting your kingdom over my own Kingdom that is a deeper relationship that is el ok new he is our God because what we're doing is we're giving our own kingdom over to the reliable hands of a Shem that's called Yazidis that's called Yahud and mouth was that means that Hashem and his royal Kingdom and our kingdom are one because we devoting Lee Bingley we unify and unite ourselves and the world that we have with the world of a shim and we say a shim you be the Melek over us you