Vayechi; kinas sofrim; bo 2

Yetzias Mitzrayim so the Ramban says שאין לנו טעם אחר ביצירה הראשונה there's no other reason for the Briyas HaOlam ואין לו בעליונים ובתחתונים חפץ the only again the only interest that Hakadosh Baruch Hu has מלבד זה שידע האדם ויודה לאלוקיו שבראו a person should recognize that he is the Yetzir Kapov of Hakadosh Baruch Hu says the Rabbanan says the Ramban וכונת רוממות הקול בתפלות kavanas batei knesiyos uzchus tfillas harabbim זהו שיהיה לבני אדם מקום יתקבצו ויודו לקל שבראם the purpose of davening davening betzibbur and specifically the Ramban mentions to daven bekol to raise your voice when you daven not referring to Shemoneh Esrei the other parts of daven to raise your voice doesn't mean you have to scream like you're having a chaval layda but

וכונת רוממות הקול בתפלות שיהיה לבני אדם מקום יתקבצו ויודו לקל שבראם והמצאם ויפרסמו זה ויאמרו לפניו בריותיך אנחנו וזו כונתם במה שאמרו ז״ל ויקראו אל אלקים בחזקה מכאן אתה למד שתפלה צריכה קול

U'stam what the Ramban means here on one level though obviously deeper levels but it's known Chinuch has in the Ta'amei Hamitzvos Hamitzvah that the teva of people is our teva is that sometimes the chitzoniyus can be me'orer the pnimiyus that sometimes actions can then arouse feelings or instill and arouse feelings and through actions we're able to internalize so you might think that to internalize something you just think you just misbonen you just reflect so the Chinuch says it's not true that's not the way Hakadosh Baruch Hu created us he created us that that the pnimiyus of a person is נמשכת אחר החיצוניות אחר החיצוניות that's certainly on one level just what the Ramban means that it's helpful when a person I mean obviously he has to be mechaven but even if a person is being mechaven to daven bekol romemus hakol betfillos certainly certainly is me'orer a person to feel and experience more deeply what he's saying this is very nogea halacha l'maaseh just again it doesn't mean doesn't mean you have to again there's no you don't have to turn it into a delivery room not doesn't mean chaval layda but romemus hakol betfillos is me'orer is me'orer a person to feel and experience the real thrust of tefillah and finally finally this is something which we talked about on other occasions which is nirmas here in the Ramban as well it's really a very long big topic but bekitzur nimratz the Ramban has a rather very very brief summary of what tefillah's all about

יודו לקל שבראם והמצאם ויפרסמו זה ויאמרו לפניו בריותיך אנחנו

when all is said and done if you want to cut through all the pages in the siddur all the pages in the machzor and you want to know what tefillah is all about that's what the Ramban says in one sentence that all of tefillah revolves around this one theme of yodu lakeil shebara'am ויאמרו לפניו בריותיך אנחנו ויאמרו לפניו בריותיך אנחנו a person is supposed to have a sense. Of being the again the handiwork the creation of Hakadosh Baruch Hu. Not chas v'shalom an independent autonomous person. That a person who was created and hence is totally dependent upon Hakadosh Baruch Hu. This is very important because sometimes sometimes we miss the point. Sometimes we miss the point. Sometimes when we look at our shmoneh esrei so you have the gimmel rishonos and you have the gimmel achronos but the bulk let's say of the wochidike shmoneh esrei is the brachos emtzoiyos. The thirteen middle brachos. So the thirteen middle brachos don't seem to dwell on the Ramban's theme of briyosecha anachnu rather it seems to be more that we're looking to satisfy our needs. It looks to be more self-serving than it is serving Hakadosh Baruch Hu. We come with a shopping list. We want da'as and we want geulah and we want refuah and we want want to be healthy wealthy and wise and go to sleep late also. And we come with a whole a whole shopping list, a whole shopping list that the Ribbono Shel Olam should give us. So it seems if anything more self-serving and self-centered than it does ויאמרו לפניו בריותיך אנחנו. But the emes is that the proper understanding and this is very very crucial. We really can't davven properly without realizing this. The proper understanding of every bakashah we make is that the assumption behind the bakashah, the declaration implicit in the bakashah is that when we ask Hakadosh Baruch Hu for chochma bina v'da'as is that it's a declaration that without Hakadosh Baruch Hu we have none of the above. We have no chochma, no bina, no da'as. And that the emphasis in terms of the avodah of tefillah, the emphasis is really on the either explicit or implicit of אתה חונן לאדם דעת. That's the real avodah. The real avodah is that in asking Hakadosh Baruch Hu again for everything we need, we are in some brachos explicitly, in most brachos implicitly, declaring that we are dependent upon You Hakadosh Baruch Hu for each of these things. Everything, for everything, for everything. So it's not the pshat if a person a person can ask in a selfish way or a person can ask as a way of showing that he recognizes his dependence upon the Ribbono Shel Olam. And it's very important for us to remind ourselves that the context of our bakashos in tefillah is that briyosecha anachnu and hence because we realize our dependence upon You, consequently we turn to You and we ask for everything that we do. So when the emphasis is that way so then tefillah becomes a very high form of avodah. But if that emphasis is lost then it becomes more of a self-serving, self-satisfying type of bakashah, so then the whole idea of tefillah gets lost.