Hechaltzu chptr 6b- Love and Fear coalesce if you focus on their source, the soul - RC Dalfin

So, we're learning the we're middle of chapter five. Is that correct? We're middle middle of chapter five and and >> chapter six. >> Chapter six, I'm sorry. Chapter six. And we are in these this volume called um lessons inu. Uh we are on page 47. and today he's going to share a science a sc a scientific point. So those scientists out there will will will if you have comments please um let me know. But basically the Reb, the Reb, the fifth Reb of Kabad in this treatise which was written because and which was said on Sim Torah 18 98. The the Reb the Rebber realized that there was divisiveness amongst his in various situations and he suddenly responded by saying thisidic discourse which I told you and I'll tell you again the way the lab is many times dealt with personal and communal issues, problems, uh difficult situations was through saying I grew up I was raised in yeshiva and the yeshivas and this is what they taught me and I share it with you that the when they said it's called elim which is which is alluded to in the acronym dalid olive in English da but dalid elim the words of the living God. But the words of the living God in in the general Jewish world in the Torah world is referred to Tyra. The Tyra, the written Tyra and so to the oral Tyra as the words of the living God. But inad we have it specifically referred to that the Rabim said that the Reb said I don't believe you could tell me if it's otherwise from know the background you have in other >> I think that I have seen this referenced in in in this farm that I've seen outside of >> yeah I Think so. >> Well, that that's not good enough for me. When you find it. >> Okay. Well, I'm going to go to the library now. >> Okay. Um, no, but I'm serious. If if you if you know someone who's an expert in, you know, and I'd like to know that it's a very important thing because as far as I know and you know, I don't know everything of course far from it. It's a reference inad toadim. Why is it called? Why is it called the the words of the living God? Why why does discourses that were said by the leaders? What are you showing me? It's in there. It's in that safer. You saying >> these these are pes from the from the boss and it says >> okay but that that that could that could be that he's taking that those words from the literature of 200 years ago. I would like to see a source 200 years back. >> Okay. >> Boston isn't that old. Well, no, no, but there of Nichollsburg. It goes back. It goes back to Mid and etc, etc. Okay, since you mentioned it, I have to divert for a second. The the the later Rebes are quoting a lot from the previous ones. And for example, And this shalom is full of quotes from and ideas from Tanya whether whether this learner agree or not but we we could document that it doesn't mean that he didn't have his own ideas but he knew that so when we're looking for a specific acronym and we and we need to you know hone in on the source on on it you know 200 years ago 150 years ago that that that that's all I'm saying. I'm not saying it it's not possible. Anyway, let's get back to the to the the idea here. So we have this idea throughout the lifetime of the raichurebas and we don't we I I can't say that we know every mimemer what it uh what it affected and what it responded to in the communal in the act in in the situ in what was going on in the world. No, no one can tell you that because the Raim didn't say that generally, but there are times that we could piece the two, put the two together. This mimemer is one of those times because this mimemer specifically, the previous Reb, the son of gave us the history of why the rash said it on simple Torah. This is a this is a p in par in the book of numbers in midbar. It it it sequentially it's out of context right you don't say a mimer of par. So why that it it it begs a question why and the previous explained to us why. The reason is because there was fighting amongst in various ways and that got wind of it and therefore he decided to say a discourse on the holy day of Torah to to put everyone on alert. Hey, you know it's simpl. we're supposed to be together. And then once he starts saying the of course he goes into the origin with concepts of the world of chaos, the world of tickle and correction and uh details of soul powers because the style of kabadus is not just to suffice with a question and answer. Lots of people wantadis to be question and answer. Well, you got the wrongidas for that. In kabad, it's the long short way. You got to go long, right? Some of you invest in stocks, you got to be long. You don't you don't you're not long, you're going to lose your pants. Okay? You got to go long. And when you go long, then you have better results. So the the long style ofist is analysis, you know, analytical and and and and really taking everything apart and and questioning and back and forth, you know. So it's not just a question and answer. It's not just, you know, um a piece of on the para it says this and this and the this and this. It's much more elaborate. And not only is it elaborate in in using cababalistic kabala words but it's it takes and starts breaking down those ideas in for example here here he quotes the the kadesh it's all begins with a quote from the zy that desire says that the clipas oppose it opposes opposes the sphere of what does that what's the connection between and that's what he spends all this time on. Right? So that that's that's an example where in other it won't go that direction. It'll just quote desire and then you know give some aoda you know practical advice how to deal with it and that's the and and answer a question of the that's of the para of the verse in the Torah portion that was problematic or enigmatic etc etc and based on this explanation we understand it and that's the end of it and that's why you'll find in in many or most of and text much more of a um a a more brief a more brief and concise explanation in and an actual print to to the to the to the particular passage and concept that the for example there of the the for example which I've tried learning with someone uh until he said he doesn't learn kabala in yeshiva and I said if so You have to close the book because every other page has kabal on it. Either you want to learn it and try to understand what he says or not. But uh be that as it may that's the style of mel etc etc. So in a way that that style is is is easier is in a way is easier for the average person. The issue is that you know I if you if you don't if you aren't interested in explaining the connection between midun and just taking it at face value you don't know what that means. You simply don't know what it means. It's like you know for us Ashkenaz saying psalms saying tim and we don't know the meaning of the words because it's so poetic. We do it anyway every day, but we really don't know what it means because you know it's a study. It's it's it's it's you know complicated poetry written by David in many cases and you know you need to study it but it's become the you know the garra says that whoever reads to accept the prayers of tim like he's studying and understanding the deepest parts of Talmud. So that's the justification for the same timard have the same thing with reading z to read now comes along and they're studying do do you you know and and and there's quotes constantly from kabala what does it mean what are you supposed to I don't know what it means so again my study partner who's a very special Jew and but not a kabat another he said I was taught not to not to look at that not to so let's skip so you end up skipping many times large parts of the particular piece of is that you're learning and even if you don't skip it you don't know what you're saying but in the style is the teaching is the method is from the alterba to ourb etc over 200 years of of of instruction of how to learn is to dissect act and open up and and dialogue like the Rashab writes in his how you should teach us how you should learn like he says Gamorra just like Gurra no one's going to tell you when Rashia bring a certain shot to clarify excuse me to clarify excuse me to clarify the Gura you'll say well it's not in the it's not black and white in the Gmorra thank Thank you very much. Rashi and Tossos are interpreting and explaining what the garra means. And without rashi and toos, for a true student of Talmud, you haven't studied. You just know words. You know lots of words and you can even memorize pages, but you don't know what you're talking about because if you don't study, you really don't have the understanding of what the gum is really saying. Is it st is it better to study talmud without that? Of course. But but but nevertheless you really don't don't have it. Right. So so the rashab says that's the way you should study. You don't you know and and here it's it's important because we're we're really delving into yesterday I mentioned four to five different levels of of the faculties of the soul. Do you understand? Do do you know how many days, hours, and months we spent on this in Yeshiva? Years and and we're still grappling with it to understand it. I'm saying, you know, it's it's a it's it's a constant evolution and and and to understand it properly and that's why there's so many pages and so many myim that deal with these issues. So what's the issue at hand that we're dealing with? And now we'll go back to the text and that is the idea that from the from the essence from the point of it's enhanced by details. The details are not a contradiction to the but rather an enhancement of the meaning in in a in service of God. the same thing that multiplicity enhances the experience. It doesn't contradict the experience. In other words, aus unity of God and true unity is not shortchanged by multiplicity but it's enhanced by multiplicity and hence what do we say in the morning means oneness is one in the sense of eight seven heavens and the earth d the four sides of the world are all part of the alif the alf of that that means there is a and there is a dalid and it's that's multiplicity but that multiplicity is um is permeated with the alf that's the same idea that it says here let's continue top of page 49 no I'm sorry we're not on 49 page 47 top line. We're like the four lines from the end of the first line on page 47. For example, water it has concealed within itself also of the element of fire. There's some aspect of fire in water. So in fire there's also an element of water. However, it's very conceited absolute concealment. The concealment is so concealed is so hidden that it's not palpable. It's not felt and it's as though it doesn't exist there. and and and and the says and just as in its revealed state the found the element of water is only water next page 48 and it can't at all join with fire because it's water. So too fire cannot join with water. This is because the fire within water is in the ultimate state of concealment. Even to itself, it's not recognizable. And I checked this out online scientifically. I saw that that this is possible. Therefore, water cannot join fire because in its revealed form, it's simply water. And the same is true in the reverse regarding fire. Fire can't join water because in its revealed state, it's fire, not water. Um however when you divide the water then you're able when water is broken into fundamental components then the then the fire that's within it is extracted. It's extracted and revealed. So too the the fire within the water contained is can be extracted and this is the meaning. This is what it means when it's written in the book of creation. He extracted fire from water and water from fire. It's at that point when they could join and to become synthesized together. Next page. This is the point. Water and fire is on its own and it's revealed state can't join. But the water within fire and the fire within water they are not in their pure form and hence kind of they've they've been diminished they can relate to each other right let's continue because I think it'll make a nice analogy here uh moral the moral how how do they join by dividing into parts or might see and extracting and extracting the opposite power within it. So when you extract the the opposite element within the main element that extraction can combine itself with the other extraction because it's not as potent and you see exactly what he says next through this extraction the the power has been weakened. So because the power because the element of fire and the element of water as they are subordinates to the other when they are extracted they're not as powerful and potent. Therefore they could get together. Negotiations it's who you know. You bring the two leaders face to face. It's fire on water. It ain't going anywhere. You bring deputies. You bring negotiators. to bring people who don't you know present that you know leadership but rather they represent them there you can begin making a deal. Let's continue. And it's then that they could combine themselves. Stop. And what we understand from the above this divisional, it specifically causes the the unity. I want to read now together. Note 40 on 49 the last paragraph. Thus it is the vision this division that is the cause of the mutual incorporation with the examples in this chapter that Rashad illustrates the principle he he stated in the previous chapter that when entities are fundamentally one division will enable a more perfect unity at the different quality as the different qualities exist within the essence of the soul the level of nephish described above. They coexisted in a state of oneness. This was possible because their individual natures had yet to be expressed when they are brought together and synthesized. Next page as explained here, they are joined in oneness even as their different and opposite natures have been revealed. Kisser top of page 50. within each of the essential powers. Similarly, within fire and water and every everything, every element of existence there is the antithesis in exists in a concealed state. Even the opposite of its own exists there. through a process of division. This hidden quality then could be revealed and they could coalesce achieving a more perfect unity. So this is a very interesting concept that a few things. One is that the what he says here the way I understand it is that only through the extraction of the opposite of the main element being that it's not as potent. Can it join with the opposite force? And if the so let's go back to the cos let's talk about the the faculties the faculties of the of the of the soul in its in its form as we experience them in the heart they can't they can't join because love is intense and passionate and fear is distant fearful etc and they don't work together right love is attraction moving closer and and fear or is moving back distant. You're either close or you're far. Make up your mind. That's at the level of the of the nephesh as the nephe is what we call revealed. But the the Reb says the higher level even though I said it's only in concept over there because it's only in concept and it's not revealed there is an ability for them to work together on some level. In other words, this is the point n when you from the perspective of the soul make the soul saying to itself, I know it's possible and it's good and it's right for that to be faculties and that experience the soul has no problem somehow seeing a co a co coalescing of love and fear. When it comes to Giloy, they can't work together. They don't work together. But but from the perspective of they could work together because there the emphasis is on the neffesh not on the in the state of the of of of the soul where the emphasis is on the faculties. There the faculties are dominant. It's what we say in science, you know, the dominant gene versus I don't know what the word is, not the nom dominant gene, the subordinate gene or if there's another word. Doctor, tell me what's the word for the non-dominant gene. Is there a word for it? >> Recess that's a recessive. >> Recessive. Thank you. So, we have the recessive gene. So, the the again, I don't know if it's a good comparison, but I'm just speaking out loud. You tell me if what you think but the recessive gene is buckle is nullified to the dominant gene. So when you when when when that is the the end all of the kayak because the focus is on the soul not on the kayak. They could live together. They they could work together. Again, I don't know how it's in science. If that's a that's a practical thing, I don't know. Maybe you do. But but but in in the concept here and and the way I understand it is a very very important one. We always think, listen to this, we always think that the palpable love and the palpable fear is where it's at. And on one hand, that's true. But mameish a do you love Hashem? Do you all have off bottom line? Do you feel the coming? Do do you feel a do you feel here? Theb seems to be opening up for us the concept that really that's not the goal. Why? Because over there they contradict each other. If you're in the mode of aa, you can't be in the mode of your mode of y. Here he's saying go back go back to the your soul and look at your soul's perspective. And from the soul's perspective, there's a way they could coales and that's why later on they come out. So in other words, their source, their beginning is unity. That's what he's trying to bring out. You hear how deep that is? that the source of the multiplicity is unity. And if the source is of multiplicity is unity, there's no reason to fight because you could coexist, right? So let's take with with no said they didn't respect each other. Each one said, "My Rebi, my teacher, he just wants love. He just wants attraction. He just wants closeness." The other one says, "No, you have it all wrong. Rebi a my rebi your rebi? He wants only y." The third one only raises. What? What? What's the And that led to fighting and death and a plague. What's the message of my dear friends, rabbis above it all, man? And he has room for everybody. So don't focus on what you are and what you need and what you want. Focus on him. And that's the real essence of aa and rahim and the spirals the soul. What do you think about this idea? Any thoughts? >> No, I think it's good. I like it. It's a it's a very interesting thing that you have to consider that the the source above everything is one and then afterwards it comes down and then it's split up. >> Yeah. >> But in the source it's one and we can get back to that. >> What what' you say? >> We can get back to that that unity. Yeah. >> It was originally. >> Right. Right. Right. Mark, you see when you study such a piece of it's a lot of deep thought, but if you understand it well, you could see it on the street. You'll see it on the street in the kitchen pantry that you work at sometimes at the shul kabad in Fort Lauderdale. You know, people sometimes are arguing, I want you to dab this way and I want you to say it this way and papa, you know, go back to the source. it. There's one God. There's one Torah. And we can we can we can make it work. Yeah, we have differences, but we can make it work. But the truth is in the Godhead, it's all one, right? >> Have a great day. We'll see everyone tomorrow. Shalom. Take care. Byebye. Byebye.