הודו להוי’ קראו בשמו Class Fourteen. Introduction to the second of the three parts of הודו (paralleled in Tehillim Perek 96). This is not uniquely a Jewish prayer but a universal one: All the world sings when Moshiach comes for seeing Hashem in the world. There are differences between how Yidden see Hashem and how the entire world sees Him. Two examples of this are: 1) The meaning of הוי’ה: for Yidden it means אין סוף, transcendent divine revelation, that is seen in miracles. For the world: it is seeing the Creator’s hand (הוי’ה מלשון מהוה) in nature itself (but see next class). 2) The meaning of פנים: for Yidden, means seeing the essence (חכמת אדם העליון תאר פניו,) while for the world, it is the mask that allows seeing G-dliness only indirectly (ראה ראשונים על לא יהי’ לך וגו’ על פני).
הודו להוי’ קראו בשמו Class Fourteen.
הודו להוי’ קראו בשמו Class Fifteen. After some consideration, I am modifying what was said last time: The difference between Yidden davening and universal prayer is even in nature: A Yid (לעתיד לבוא) sees Hashem in nature itself, even as it is stagnant; while the world only sees Hashem in nature, when nature provides something special. הוי’ה means Creator (not אין סוף,) but the Yid sees Hashem in the nature itself. Whereas now nature hides G-d, Leasdi Lavo it will show Him. While the world needs some dynamism and sensation to see Him. Examples of civilization where one part of the world is blessed and another isn’t is because Hashem chose to bless this part of the world more than another. Nature is the greatest miracle of all; you have to see it however. We learned four Pesukim (16-19) שירו להוי’ כל הארץ בשרו מיום אל יום ישועתו. The world sings about the nature of creation and the miracles of everyday. The miracle of every new day (and moment). ספרו בגויים את כבודו בכל העמים נפלאותיו Seeing a divine garment can be on a higher level- seeing His honor; or on a lower level- seeing His effects. כי גדול הוי’ ומהולל מאד ונורא הוא על כל אלוקים; כי כל אלוקי העמים אלילים והוי’ שמים עשה- Worshiping only Hashem is far more difficult than people would think; it is about worshiping Him and not the trough or the mediums that deliver His blessings to us.
הודו להוי’ קראו בשמו Class Fifteen.
הודו להוי’ קראו בשמו Class Sixteen (1). When one becomes more sensitive to see who really is the Creator, the world reveals more and more clues. The world shows us His 1) הוד and 2) הדר and 3) עוז and 4) חדוה; they come from לפניו and מקומו respectively. הוד is the essence and הדר is the radiation from the “Face”; this is what the מלאכים said and Moshe answered, when they said תנה הודך על השמים Moshe answered what about הדר and Hashem wants the lower levels also and only we could “provide” those. Space itself (emptiness) is really Him תולה ארץ על בלימ”ה and it radiates עוז וחדוה strength and serenity, as we are not alone.
הודו להוי’ קראו בשמו Class Sixteen (1).
הודו להוי’ קראו בשמו Class Sixteen (2). Seeing Hashem demands: הבו… Three הבוs elevating through the three lower worlds. Six demands: 1) משפחות עמים and 2) כבוד ועוז and 3) כבוד שמו and 4) שאו מנחה ובואו לפניו and 5) השתחוו להוי’ בהדרת קדש and 6) חילו מלפניו כל הארץ. These are six offerings from lowest to highest. The end is אף תיכון תבל בל תימוט we see the Essence of Hashem in the unchanging world, the idea of לא ישבותו shows on His Essence.
הודו להוי’ קראו בשמו Class Sixteen (2).
הודו להוי’ קראו בשמו Class Seventeen (1). These four Pesukim (24-27) deal with rejoicing over the revelation of G-dliness in the world. ישמחו וגו is about 1) יציאת מצרים 2 and 2) revelation of G-dliness within the world. The Goyim also call Him King (שמלכותו ברצון קבלו עליהם). This is connected to the fourth idea in RaMbaM about Moshiach.
הודו להוי’ קראו בשמו Class Seventeen (1).
הודו להוי’ קראו בשמו Class Seventeen (2). The next three Pesukim (25-27) are explored. 1) The sea, 2) the field, 3) and the trees in the forest all celebrate. Explanations were suggested for each. 1) Even the creatures of the sea (עלמא דאתכסייא) have free will לעתיד לבוא. 2) The field is the level of בינוני who celebrates his אתכפיא. 3) The trees in the forest are Tzadikim (לויתן ושור הבור as explained in לקוטי תורה תזריע). There will be judgment but we will be righteous. We will submit to Him for the kindness He will show then.
הודו להוי’ קראו בשמו Class Seventeen (2).
הודו להוי’ קראו בשמו Class Eighteen (1). The final four Pesukim of this section are explored. After the world is in a good place a higher light (still) is introduced.
הודו להוי’ קראו בשמו Class Eighteen (1).
הודו להוי’ קראו בשמו Class Eighteen (2). Last Four Pesukim (28-31) are read.
