There isn't much in the way of what we would describe as Hashkafa, Hadracha in Shulchan Aruch. The Mechaber didn't intend it to address that need. It wasn't not a lack of recognition of that need, but that wasn't the Sefer that he set out to compose. The little bit of מועט המחזיק את המרובה, the little bit of what we would call Hadracha in terms of overarching principles of how to live life is highlighted by a Chasidishe Vort. The Chasidishe Vort takes the Pasuk from Navi עד מתי אתם פוסחים על שתי הסעיפים that Eliyahu Hanavi says and says why are you skipping over those two Simanim Shulchan Aruch that consist of only one Seif? עד מתי אתם פוסחים על שתי הסעיפים. Now, the truth is, as whichever Rebbe said this, there's more than two Simanim in Shulchan Aruch that are comprised of only one Seif as he knew that very very well, but what he was highlighting are the two Simanim both in Orach Chayim: Siman Aleph where the Rama talks about שויתי ה' לנגדי תמיד and then what is it, Reish Lamed Aleph or something, of בכל מעשיך יהיו לשם שמים. That those two Seifim, those two Seifim are again בבחינת מועט המחזיק את המרובה in terms of if we could only or would only be Mekayeim those two Seifim, it's something that would transform our lives. In that vein, I just want to share a very short and very simple idea relating to שויתי ה' לנגדי תמיד. Again, Peshuto Kemashmao, very short and very simple. When you look at Brachos, Matbeia Habrachos and Matbeia Hatfillah, which Chazal provided us, Anshei Knesses Hagedolah gave us, there's something, again, we're so used to it that we sort of take it for granted, but there's something absolutely staggering, absolutely staggering about Matbeia Habrachos and Matbeia Hatfillah that we have. And that is that we address Hakadosh Baruch Hu in the second person. Absolutely staggering. In places, and this is very much practiced nowadays, you find that Chazal, not in all places, but at least in some places you find that Chazal intimate that one addresses one's Rebbe in the third person. Yelamdeinu Rabbeinu. Okay, not in all places. You also find the Lashon Chazal of Halo Limatana Rabbeinu. So you find both Leshonos in Chazal. But in some places you find, okay, one's Rebbe is okay, את ה' אלהיך תירא לרבות תלמידי חכמים, L'rabos one's Rebbe. So one's Rebbe, itachen that one is supposed to address in the third person and Ribono Shel Olam we address in the second person. Absolutely staggering. Again, we take it for granted because we grow up saying Brachos, but it's absolutely staggering. Kayadu, the Rashba in the Teshuva's comments on the shift that the Anshei Knesses Hagedolah make within every Bracha from Lashon Nochach to Lashon Nistar, from second, third person. Right? ברוך אתה ה' אלהינו מלך העולם אשר קדשנו, not Asher Kidashtanu, but Asher Kideshanu. So we shift from second person to third person. And that shift is because the bracha is supposed to reinforce that Hakadosh Baruch Hu is both nochach and nistar. Hakadosh Baruch Hu is imminent. Hakadosh Baruch Hu is right here. Chazal talk about the גדולה הכנסת אורחים מקבלת פני השכינה. And oreach you have to bring in. Hakadosh Baruch Hu you don't have to bring in. He's right here. Just kabalas pnei hashchina. You don't have to bring Hakadosh Baruch Hu in. Hakadosh Baruch Hu is here. So that's what the lashon nochach reflects and the lashon nistar is that Hakadosh Baruch Hu is transcendent. Hakadosh Baruch Hu is above and beyond everything. He's here, he's everywhere, and simultaneously Hakadosh Baruch Hu's above and beyond everything. But lichora it's clear and implicit in what the Rashba says that the lashon nochach in the brachos and again when we stop and think about it it would seem otherwise to be just so brazen and sacrilegious. Again one's Rebbe is yelamdeinu rabbeinu and the Ribono Shel Olam is Baruch Ata is to reinforce a yesod haemuna that Hakadosh Baruch Hu is right here because you can only say Ata when the person or obviously here we're not talking about a person but he whom you're addressing is right here. Otherwise the lashon Ata is inappropriate. So just imagine and again here as promised very short and very simple. Just imagine if every time when we said a bracha or every time in davening where we employ the second person we said that word meaningfully. Not with ich veis. I don't know. Not with whatever kavanos the Arizal had. No just we said the second person meaningfully in the sense that whenever we say כי קל שומע ומצילנו אתה, כי קל מלך חנון ורחום אתה,
if when we said the Ata or when we said a verb which is in the second person we said it again just meaningfully not with deep mystical kavanos. We just said it meaningfully that the Ribono Shel Olam is right here cause otherwise I can't say כי קל שומע ומצילנו אתה. Just think in Shmoneh Esrei. אתה גיבור לעולם ה', מחיה מתים אתה רב להושיע. Then once you stop and think about it you realize it's almost as if there are some times when the extra Atas even seem just that. They seem redundant. It seems like we could have edited out some of the Atas. As though the Anshei Knesses Hagedola at every turn are trying to get us to focus on the fact that the Ribono Shel Olam's right here. We're talking to him in front of us. He's right here. The Rambam says they're trying to cultivate a sense of שויתי ה' לנגדי תמיד begins with tefilla. That's how a person works in שויתי ה' לנגדי תמיד and then it branches out from there. So never mind all of tefilla. What would be if we had a more modest aspiration? Just at every time some of the times but maybe even every time. Maybe that's not too immodest an aspiration. If every time when we said a bracha or every time in the context of tefilla there's something either the word Ata addressing ge-altanu, pidisanu, whatever the verb is, if we just said that with peirush hamilos in mind, with an awareness that to say that meaningfully means the Ribono Shel Olam is right here, always right here, omnipresent. ki-miduma, and again, not to be nogen on what I said, very short and very simple, ki-miduma, that short and simple goal and that modest aspiration can be the beginning of cultivating a sense of the reality of Hashem lenegdi samid and can actually, actually be something transformative.