Beyond Daas

Why did Klal Yisrael receive crowns for saying נעשה ונשמע but had to remove them after the agel?  At the time of the giving of the Torah there was a chance to correct the sin of Adam.  However, Klal Yisrael sinned with the agel which was the same root as that of Adam.  The Beis Halevi explains the sin of the agel was the use of human understanding.  Klal Yisrael believed Moshe Rabbenu was dead and they needed a replacement for him.  Although, logically this was a sensible argument it was incorrect since Hashem said it is prohibited to make an idol.  This was the root of the sin of the eitz haddas as well.  The holy books write all source of noble intentions that Adam had when he ate from the eitz haddas but since it was prohibited, it was prohibited.  When man acts based upon his understanding against G-d's wishes it brings downfall.  The greatness of נעשה ונשמע is that Klal Yisrael was willing to suspend their own daas and just follow what Hashem commands.  This is hinted to by the crown which goes above the head.  That was given to Klal Yisrael on account of their willingness to surrender their daas to a higher authority.  When they fell due to the use of their own daas, then they lost their crowns.  The Arizal teaches on Shabos the crowns are returned.  On Shabbos a Jew gets to experience a pre-agel sense of  following Hashem.

Haman made a gallows 50 amos high.  The Maharal says that Haman was trying to access the power of the שער נ and thereby defeat Mordechai (see more about 50 here.)  This is hinted to in the name Haman which is המ, the gematria of אדם and ן, the שער נ he tried to access.  However, ultimately this led to his downfall.  What is the capability of overpowering the שער נ accessed by Haman?  50 is the max level of daas that a person can obtain.  In as much as there are levels of daas of kedusha, there are in tumah.  Haman was trying to draw his power from the extreme powers that mankind can reach.  However, Klal Yisrael is not limited by the limit of man knowledge but their connection to Hashem goes beyond that.    Chapter 51 in Tehillim is about the teshuva of Dovid Hamelech.  The avodah of teshuva brings a person higher than one can obtain with their own daas.  Teshuva is not something that logically makes sense, one can't go back in time to correct the past but it comes from a place greater than daas.  That is the avodah of עד דלא ידע to connect to Hashem beyond one's daas.