21 Mar REVITALIZING OUR DAVENING – PART FIVE

As we continue our
travels through tefilla,
we just finished the
second bracha in the
Shemone Esrei. At
this point, when the
chazzan says over for
us the Shemone Esrei, we chant the
lofty prayer of Kedusha. As a preface,
we acknowledge that we learned this
special prayer from the angels. We
say, “Nikadeish es Shimcha b’olam,
k’Sheim she’makdishim oso b’Shmei
marom – Let us sanctify Your Name
in this world as the angels sanctify
You in the Heavens above.” The
Menucha v’Kedusha adds that this is
also a request that we should merit to
do so with the full concentration and
depth as do the angels.
However, I’d like to point out that
in one way our prayers transcend the
praise of the angels. The angels praise
Hashem without bechirah. They have
no choice but to sing to Hashem. We

however can choose not to go to shul
and daven at home where we would
not have the ability to say this prayer
which can only be said in a minyan,
a quorum of ten men. We can even
foolishly decide to skip davening
entirely. Since we are making the
right choice, our prayer is much more
meaningful.
This idea can be seen when Yaakov
fought with the malach. After
the malach saw that he could not
prevail over Yaakov, the malach
requested from him, “Shalcheini ki
alah hashachar – Release me for it
is dawn.” Rashi adds, “V’tzorech
ani lomeir shira – And I need to go
and sing to Hashem.” The obvious
question is: Why didn’t the angel
say, “I want to go sing to Hashem?”
After all, we are recommended to
say, “I want to bentch,” and “I want
to daven,” and not to say, “I need to
bentch,” or “I need to daven.” The
answer is, as we have explained, the

angel needs to pray. He doesn’t have
the luxury to want to pray. We have
the privilege of choice and because of
this our prayers are that much greater.
This also answers a perplexing
feature of the angels’ chant. They say,
Kadosh, Kadosh, Kadosh, Hashem
Tzva-os, m’lo kol ha’aretz kivodo
– Holy, Holy, Holy, is the Lord of
Hosts Who fills the whole world with
glory.” Since the angels are saying
this chant, wouldn’t it make more
sense for them to testify that Hashem
fills the heavens (which are suffused
with more holiness than our material
earth) with His glory. The answer is
with our theme. In Heaven, everyone
is programed to praise Hashem.
Thus, it is not so special that everyone
is singing Hashem’s praises. But,
concludes the Iyun Tefilla, on earth
we have a choice, and we still shout
out in unison all over the globe about
Hashem’s holiness. This is a greater
proof of Hashem’s incredible Honor.
To appreciate how great the
opportunity of saying Kedusha is,
let me share with you the words
of the Mishna Berurah [125:5].
(Check this out with your family!)
The Chofetz Chaim, zt”l, zy”a,
quotes from the ancient Sefer
Heicholos, that Hashem has no
enjoyment in this world like the
moment [when we say Kadosh,
Kadosh, Kadosh] that our eyes
are raised to Hashem and His eyes
gaze to us. At that moment, He
grabs hold of His throne of honor
at the image of Yaakov which
is upon it, hugs it, kisses it, and
remembers our merit and quickens
the redemption. So, the saying of
Kadosh, Kadosh, Kadosh (whiole
elevating our feet and looking
heavenward) is an auspicious
moment indeed.
The three-time saying of Kadosh
is explained by the Targum
Yonason ben Uziel, which we
actually say in the prayer of U’va
l’Tzion. He explains that Hashem
is holy above in heaven, holy below
on earth, and He is holy forever
and ever. The thrice mentioning of
Kadosh, says the Lekutei Torah, is

also a prayer that we should merit to
bring Kedusha down to our thoughts,
our speech and our actions.
We then echo the angels and say,
Baruch kavod Hashem mimkomo –
Blessed is the glory of Hashem from
His place.” Reb Chaim Volozhin,
zt”l, zy”a, explains that we are only
able to know some of Hashem’s
manifestations that emanate from His
place like His lifegiving qualities,
His mercy, His judgement. But, the
actual essence of Hashem we cannot
comprehend. Rav Soloveitchik, zt”l,
zy”a says this idea, as cited in the
Nefesh HaRav, from the concluding
stanza of Aleinu, “Vihayah Hashem
liMelech al kol ha-aretz, bayom hahu
yihyeh Hashem Echad u’Shemo
Echad – And it will be on that day that
Hashem will be One and His Name
will be One.” His Name refers to the
different magnifications of Hashem
that we recognize and know Him by.
But Hashem himself is beyond our
comprehension.
In the merit of the awesome prayer of
Kedusha, may Hashem bless us with
long life, good health and everything
wonderful.