Hebrew Name: Use it bc it'll add positive energy in yr life - Be Invested - Rabbi Chaim Dalfin

so good day uh today we're learning the we're learning the beginning of and uh we already started to study it just to recap the question the Al has it says in the verse you should know today this is the beginning of chapter one on page 152 you should know today that God is go your God is God in the above and the in the in the earth below and under the water everywhere there's no one besides him aite so his question is how would it even dawn on someone that there's another deity that's his question I said yesterday that the tumus he says you're right the verse doesn't come to exclude another deity it comes to exclude another Shalit another Power another force in other words there is only one God and God creates other forces be be it the heaven the Earth or be it the Stars the moon the Sun or Angels or whatever whatever it is and the verse is telling you no that they don't have any independent power any independent doesn't accept that AR that position of the because if that were the case just it would be adequate enough for the verse to say you should know today there's only one force not only one God but one force one power the words are adequate why do you why does the verse have to add the words make your heart be attentive says that implies the additional words that we're not talking about one deity we're not even talking about one force and power we're talking about that God is the only thing and there's nothing other than God in the world nothing not just a deity not just a force but nothing else and that's a difficulty why we see a world outside we we see our table with our chair we have nature so how do we reconcile nature with God and that's implied in The Words elim which we say seven times what are we saying hasem who Elohim that Hashem which is which is the supernatural God the Transcendent God God hasem who Elohim he is nature again not that he's constricted by nature but nature is an expression of God that needs to be discussed and this is what the the next 12 paragraph chapters the AL explains let's continue now with five lines from the beginning of chapter 1 on page 152 the words hce it's written quote forever see the word I mentioned yesterday is mentioned again forever your word stands firmly it doesn't say omate which is the conventional Hebrew word for standing it says nit because God's word stands in the heaven in a firm way that's what it says in the verse it's in okay who is the alter rebes rebies rebi right who had a student the mag of M who was the teacher of the balat the Al and who was his teacher the B of M it was the B and the B says what does say that the words of God of Hashem who said May there be firmament these words and these letters they stand firmly and they stand forever within the fent of the heaven on are invested within all Heavens forever I'll go back and explain some to enliven them to give them energy as it says with the words of our God are forever sustained and God's words are forever permanent Etc so this is the saying the famous teaching of the B that when God said when hasem said in bares in the beginning of creation during the six days of creation May there be a heaven Yia ye he this may there be this and this and it came to be it was created by the word of God not only does it last today because God said so 5,784 years ago but because today he's saying the same words may there be Ria May there be this may there be that and if Hashem would not would remove his utterance today you wouldn't see a sun a moon this and that it would all be zil this is an explanation that's actually brought in a medish but the balat the AL doesn't quote the midash who does he give credit to for teaching this the bov and the question is why so the rebba and others have explained that there's several reasons one reason is that because the AL was aidic rebi and the and the world of kism began with the B so he wanted to specifically give give credit to the individual who started theic movement of which is T is part of who publicized this this teaching of the medish so excuse me indeed it is from the medish it's not a it's not a novelty of the bmov but the reason he quotes the bmov and not the medish is because to highlight cism to highlight cidic jewry which he is part of which the t is part of that's one explanation the other explanation is based on the word Y what does mean so literally not literally we say not literally we we con we conventionally translate p p and the and the explanation and the B explained that's the normal meaning of the word push as as is as it is used in Jewish literature in Jewish writing in Torah writing but the word p has a meaning it has a meaning what does the word push mean p means to spread outes to spread in in in proper English it would mean to publicize it was the BTO who publicized this unique teaching of the medish so yes it was written the medish thousand years before or longer but it was not known who came along and publicized that the bmov that's why D quotes the bmov that's the explanation to the reason why the second reason the first reason is he wanted to highlight theic Master the founder the bmov because his book of Tanya at the end of the day is a book ofus right and number two because if not for the B we wouldn't know about it even though it's buried in some Med you would have one or two rabbis whatever you know the the the scholars learning medc Who would know about it and even there they wouldn't know it the way the AL is going to is explaining it here and that's my next Point what is the uniqueness of his explanation and this is something I'm going to share with you now that you need to remember for all the 12 chapters the novelty that God that Hashem exists and makes creation daily and momentarily is also not a novelty of every morning we say in daving in prayers we say we lord God who renews with goodness constantly each day and if that's not enough constantly my the action the acts of creation no what do you need for that with every Jew as reform conservative reconstructs anyone that prays though that prayer basically all of all Jews say that so the question is what's the novelty of the B so I want you to look inside and you'll see the novelty the novelty is in the word the line begins leolam it's 1 2 3 4 5 6 seven8 eight lines from the beginning of CH peric Al it says God stands in the in the world forever the word is inside and then and afterwards it says the word and invest itself inside all the heavens so I'm asking you if he says it seems redundant he says he says that hasem invests himself Maya please mute yourself he says that hasem in is in the heavens in when you say God is in the heavens that means he's there he's dressed up in it you dress yourself up you're in your pants your sh you're in your shirt doesn't suffice he says and he's he's mous he's dressed up so it's repetitions so the explanation given I heard this my teacher many times this is one of his main ideas when he taught us these this chap these chapters in Tanya that the and he heard it from the and other other the is this these words that's the that's the novelty give you an example we say that there's and there's there's kindness and strictness and judgment and then we say that this kindness is represented by the right hand the right side the right in yish kite in Judaism Torah and is the left is G right how many times have you heard that many many times and that's why you should button you're right over your left by your jacket right that's why you shouldn't go like this to cross your hands but rather like this like this because we don't want judgment to overpower kindness so that in one's life a person will experience sweetness and kindness rather than judgment and and issues right so there is that concept so we have and we have G and we say that the right hand the right of God metaphorically speaking is is and the left of God is gura now this means that there's an energy and a force of God that is right oriented and there's one that's left oriented now when we say all this you could say you can explain it in two you could think of it in two ways one is God is God Hashem is Hashem and he makes something come from him that's not him in his Essence to create the right to create the left to create the middle to create to create G but that's an extension from him or we could say not only is an extension but you know how you have God himself through your right side through your left side through your in other words isn't y just a display of godid is God K is also God now that's a very different way of understanding hashem's involvement with the world you see you could say that Hashem made the Sun the moon the Earth he made all these things but he himself is outside of these things or you could say no he is inside these things and the different and and and and just for another moment the difference in in in our lives of these two ideas is whether our commitment and our belief and in God in hasem and in T is complete and absolute or incomplete we learned in Tanya you remember the five categories the first page of Tanya when we began studying T what's the difference between a sadic who has good to him to himself and a sadic veral who has bad to him right which is means a vestage of says that is imperfect in as much as a human being can be perfect and is perfect right so I gave the example then and I bring it back now to explain it here to this idea you put someone in a barn it smells it stinks or the people that were hostages right as far as I know none of them committed suicide but he I'm saying here's my point they're there with animals every moment their life is in Jeopardy it smells it stinks there's no food there's no hygiene there's no medicine I every everyone knows every everything I'm saying right now why didn't they just give up why because they had the belief in God that they'll be saved if you don't have to believe in God what do you do you kill yourself in other words you you take your life or you give up there's one one I'm using as an example one expression of being in a barn with animals and it's so terrible and you can't get out you say I don't need I don't want to live anymore just take me the other the other the other attitude is I'll stick it out now this that I'm giving you is in the in the flip side and so in commitment to hasem there's an absolute commitment and there's an incomplete commitment although it's very special and very great and very holy but it's still incomplete there isn't two choices the attitude of the commitment that we're talking about here in Tanya at this point is there's one choice God Hashem it's not that Hashem is outside of creation and he has great might and understanding so he makes a moon and a sun and an earth and everything else but he himself is not invested here we're talking about he's invested and this is what he is so when you talk about the Earth it's Hashem and hashem's totality not part of Hashem is here and part's not here no and that's the the way Al understands the words of the B that's the novelty of the B which is an which is more than the simple meaning of the midash yes the mid says the medis says those words but the medis does not articulate the reasoning and depth that the B as the AL explains the B right here no they don't the medress doesn't do that and this is a because you wouldn't be considered a scoffer a heretic an apus or not a good Jew if you uh if we understood that Hashem creates everything but he himself is outside of everything and he gives everything an ability to exist and to function that's that's fine it's in other words that's not that's not a a a violation of not believing in God nevertheless the AL is teaching us here this chapters these chapters that the real belief in God is much deeper it's that Hashem is invested that's why the word he's invested in right mosha when you we walk we walk outside we see in other words when you see a tree right we most of you live is so beautiful there's trees you see a tree we also have trees here in bar Park I'm looking at one right now but what do you see in the tree so they say a story of a famous H that after he meditated on on during daving on God's greatness for a long time and he finished his daving and he walked outside and he bumped into a tree cuz he was still involved in the meditation but he went home so he walked into the tree and what did he say he he a May there be a tree in other words he saw the theine words may there be a tree that's what he saw now that's because he came K from a deep meditation during ding so he was he was totally elsewhere but the point is that truth is that's what a tree is so a tree y gives us shade Mas a tree gives us fruit at times a tree lines the street and makes it beautiful right it's all true it's all true now the question is do do do we find is AEM the tree now we have to be very careful because Spinosa the famous philosopher he said a similar thing but what he said is heresy and what the Altera said is Torah and Holiness what does Spinosa argue Spinosa argued God is the tree the tree is God that's heresy what the Ala teaches is that the force and energy of God is invested in the tree and you have all of God's force and energy in the tree tree but to say the tree is God that's heresy that's heretical but is the tree demonstrative of God absolutely and that's why we use the word godliness versus God Spinosa argu the tree is God what the Altera says the tree has godliness in it the tree is godliness the tree is a manifestation of God that's very different than saying the tree is God and that's why spos hasus a heretic I think it's called we don't have it a philosopher iser um pantheism am I right anyone familiar with the word pantheism I believe that Spinosa argument is what we call pantheism which is aurus you know heresy anyway this is the message of these few lines let's continue now now and if the words of God that are in the heaven and the Earth and everything that he said there should be during creation would be removed for a minute the everything creation would refer to its source all of the heavens would be like not in actuality and more so and it would revert back to its source as though it never existed to begin with drer Not only would it uh would it cease to be a kind of a mirage it would be as though never was there you wouldn't have any idea that God had created once the world if the world were were to revert back to its state of nothing nothingness pre-creation and would be like be like it was before Hashem said may let there be ye let there be rakia the heaven Mish now RAB adds the word Mish to to make it clear in actuality it's tangible in reality in all worlds in the upper and the lower even this physical world even the lower even the inanimate even if it were just for a moment removed from all of creation including the animate its life force from through the words of God May there be this may there be that if the the the the letters of the utterances which were used to create the world during the six days of creation so if it would have been removed that all of this including would return revert to nothing be like it was before the six days of creation this is also emphasized by the teaching of the that even inanimate Stones rocks earth and water there is a soul and an energy a spiritual one the you see uses again the word the energy that animates all physical material world is invested in it the letters of God's utterances my mother of the 10 sayings that enen and create to be to be something from nothing that came about says he has a question himself the 10 says yes just quick question where did the words of the BTO where do they go to till till where yeah it goes till um um I believe you see theer means Etc so there's more words that the balat does not bring from the statement of the B from I I believe I'm going to check it out but I believe when he says Tavis t the word tavos after the vome you see what I'm you see or not yeah the word tavos I believe is already the alteras word okay that was your question yes yeah thank you okay let's go down Dr asked a question himself if you look at 10 utterances the you won't find there it says ye let there be a stone yeas let there be a house it doesn't say that so the question is how could how can we say that everything is included in the 10 utterances that's what he answers now but he asks the reor rhetorical question on himself although the name EV rock is not mentioned in 10 other 10 sayings within the nevertheless there is energy from hasem that's drawn to the stone through the combination and exchanging of letters which kind of roll and you know come to be in the 200 the 231 portals Gates the face and the back side sometime the face meaning the letters are forthright and sometimes they're backwards you're going to see soon as it says in the book of creation next page my mothers until the progression continues that from these 10 other say 10 and what comes about is the actual combination of the letters which means Stone and the same energy is the energy of the stone so this applies to all creatures within the world the name that they're called in Hebrew h they are the letters of speech that progress from level to Lev they come from the from this place of the 10 utterances through exchange of letters and and and um other means of exchange until they create the actual stone to enliven it um to enliven it and tomorrow we'll continue and finish the chapter but what he's saying is that yes everything comes from the 10 utterances but it's just that somehow there's an exchange system of letters some of which we learned yesterday remember we spoke at length about the olive being CH exchanged with the with the V of v and the of being exchanged with the of and so we spoke about that and then you saw another system of letters the large letter as MOA sent us so nicely on the WhatsApp if you haven't seen it um the how you write the the V and you'll see the D is large and the of sh is large so there is different systems of letters the bottom line is says it all comes from the set of my cuz since it all comes from the my is the 10 utterances that God used in creation the six days of creation which is mentioned the braci in Genesis that is the DNA of everything and that and I want to just conclude that's why it's so important as I mentioned earlier to she to to use Hebrew when possible and the Hebrew name a person's Hebrew name because when you use Hebrew name you're you're you're you're bringing energy into the person so gotb if someone is is faint we whisper into their a their Hebrew name because the Hebrew name Ines has such K so it's very very important to to to to call people by their Hebrew name as much as possible that's why I started to call Mark mosha drer right he's known as Mark to everybody and that's fine sometimes I to say it but the Hebrew name m gives him K that's what gives him K and the more you use your Hebrew name the more energy you have and the more Holiness you have so so it's important to and I always ask permission from a person who's used to having a being called by the English name do you mind if I call you by a Hebrew name and if they do I you know not there to to upset them and to impose you know my my my belief on them but it's important to know that here you see a source from the you know that mentions in we have a tonight so I have to go to the oil now our other daughter is becoming engaged has sent us a big blessing that two of my daughters would be married within a few months of each other when it rains it pours when it rains it poures and aem's BR you just have to you look back you say why did I spend 5 10 years of my life worrying and eating myself up that's that's the lesson that I take from this but that's the way life is so I have to go now we are learning tomorrow because um we had that extra hour so I'll be up mem and we will have shears so please thank you for the wishes and we'll be in touch Z byebye byebye thank you thank you very much