Restrictions are positive, G-d created them, Individuality - Rabbi Chaim Dalfin

so good week we're learning the beginning of chapter he pic he in on page 158 now at the end of the last chapter there was a brackets a parenthesis with the AL after answering the question how is it possible that we exist as an existence if God's energy the illuminary is in the world and if the illuminary is here there's no room seemingly for anything outside of the illuminary of God's energy and introduced in chapter four that this is the power of Tsum Hashem himself made on himself a Tsum and he has that power and we call it at times and the AL used the language this this gura is part of hashem's Awesomeness and greatness not only isid and therefore he placed upon himself a restriction a contraction so in chapter three the question was said there something very significant I repeat if God would allow our eyes to see the Divine energy we wouldn't exist so luckily he didn't let us see it and that and and and and Al asked on that statement and that idea in chapter 3 well just because he didn't let us see it if if it exists here how do we exist that was his question before we took the PES break at the end of chapter 3 then we came back and we started chapter 4 of sh and here D EMP says you're right that even even if Hashem would allow us to see the energy we would still exist because from his perspective not just from our perspective that we don't see but from God's perspective there is a way to exist while God exists and that is through Simpson that's the that's the novelty and the new idea that the AL brings in chapter 4 and I was discussing this with someone over shabas and I said I asked like what is the novelty here isn't that a simple belief in in in y in Torah Judaism and he said yeah it's a simple belief once you learn chapters 3 and four but you don't find such language in their it's Jewish philosophy you don't find this you don't find it in maral and other words all the early Jewish philosophers speak about hashem's Oneness and unity no question about it but not in this way in a different way [Music] in gives us what we call the way of the's understanding of the same ideas of the rambam and the moral and and and and and the and everyone else but in a in a way of and what is that way the concept of Tsum the concept of or the concept of yesh the concept of the concept of and G Etc so now in chapter five oh so at the end of chapter four in the brackets says but don't think that thisum that hasem put upon himself is only restricted negative rather it has a positive aspect too and that's where he introduces the concept that it's called Kim a k until this bracket we don't have the language Caleb we have the language that he brings the beginning of chapter 4 which is like Yi said that may his father Soul have alah casing the casing of the of the sun Shields the the the sun Globe from burning the world so the idea of a in Hebrew it's a and the says just like there's the sun Globe the sheemish which has a mugging a casing that makes it possible for the sun to benefit the world so too hasem the name of 26 which we which sometimes is called the tetran anyway the UT K VK the holiest name of hem has Elohim another name of Hashem that Hashem uses as its protective shield just like the sun's casing protects the not it protects the Sun from messing us up from burning us up now in that vein if you look at if you if you look at that um simile and you compare the two it what what comes up what we walk away with is that the casing is negative negative in the sense it it stops the AR it stops the sun Globe from giving its full energy so to the the the that hasem uses which means LA to create the positive force of creation is blocked blocked by shim which equals 2 shim which equals nature the nature so from that perspective from the mugging perspective the casing perspective the cover perspective elim is a negative compared to Y and that is why in the brackets the not only is it is it a negative I'm sorry not that it's a negative it's actually a positive too because there's something positive about a casing but not a casing which just blocks completely the light but it's a k and a Kaye if you have a green glass where you pour water it it looks like green and red like red in other words the contributes to the [Applause] or so the vessel isn't oh isn't a blockage but an enhancement for the or to be able for the energy to be able to do its job in a in a positive way so from from this Insight of of in this brackets at the end of the chapter 4 what the AL teaches as amazing thought don't look at theum as negative tum is positive but I want but I want to make it clear not only is it positive from our perspective CU that because we emerge and we're able to exist from God's perspective no this is the question the question is From hashem's perspective what's the POS positivity of the Tsum seemingly the simum the the the the the blockage the ca the casing the Restriction is just for our benefit right we should be able to emerge and exist but's perspective H seemingly the simum is is useless we don't need a simum what's wrong with the r that's what he's mades over here in the brackets is wrong that even From hashem's perspective AUM is necessary so it's not only just for our sake we should emerge and exist it's from it's for God's it's for it's from God's sake also for God's sake too why because hasem as he is in in or is overwhelming so therefore from that perspective he wouldn't have recipients he wouldn't have Kalin imagine you have water ice water you're in a desert and there's no cup to put the water in not only is it you who's thirsty for a drink needs a cup to drink but the water is not doing what the water is supposed to do so there's a there's a deficiency in the water so to here there's a deficien there would be a deficiency in the Y so when we say that the cin are theim the added explanation and the Brilliance of that idea is that there's a the K adds a a novelty in the light in the energy and that's why this answers another question which we did discuss last time it's worth discussing now briefly and that is how is it that from one simple straightforward light energy there are the Visions here we are six of us seven of us learning on screen right each one of us is different how is that possible well you say we ain't those same Shas The gor says right but that that itself is a question if the or is what we call or is or one simple or one un unadulterated or energy and force and light how is it that there becomes differences so some want to argue the differences aren't in the or the difference aren't in in the recipient but how is it Poss if the r is is the creative force and if the creative force is all one simple wholesome unadulterated Force how can from that come adulteration differences logically it's it's an oxymoron how can you have multipli is that isn't isn't that the the muscle of the prism that the light which is one beam passes through the prism and you see all the different colors come through it's still one light so that's that's the question so the question is the prism is the prism only for our benefit or is the prism also making a a kind of kind of a dent and a change in the or no no change in the and that and that and and that's and that's that's what you're that's what the AL is saying is you're wrong the prison makes a change in the or in a positive way or in in the OR in s the prism is making a change in the ore self yeah because the ore self wait that that's why you're learning T that's why you're learning t on this level not just reading it from theu the the the the the the prison that's thees that's the Kish and the prets at the end of chapter 4 of course he doesn't elaborate but that the Kaye who made the who who made the CM hasem made the CM so if he made the CM that means he made the kalm he made the prison it's not that the prison is an addon to the to the or that's that's the when we say is part of the what are we saying when we say that g is part of the a so what he explains in the in in the brackets is that Hashem or in says I want I need and I'm going to make prison Caleb tum I that means that the the con the the the constitution of the or one second please before you jump listen and think that that the that the the constitution of the or when we say the or is P or is p doesn't mean to say it doesn't have everything in it it has everything in it including that aspect of what we call B andul Limitless Without Limits andul with limits it's all part of the or itself because if you just say like you said before then the prison basically is an add on to the or it's not it's not an integral part of the or it's it's its purpose is to facilitate and to make it possible from our perspective for so then then you can ask the question so from God's perspective effective it's not necessary it's not necessary Hashem himself doesn't need simp so if that's the case that there's no real concept of of in our and that's not true according to includes and so the question is how do you reconcile the two and that's what the AL is saying here the way you reconcile the two is that from in a so like this in From aem's perspective and are equal there's no difference the difference is one expresses the positive the giving and and one is theum which is just as integral to the or and but in a manner called ssum uses the musle that theab in his my famous with says a teacher and students where the teacher is Way Beyond the level of the students so when the teacher seeks to teach the students he has to make a ssum in his own mind but that ssum that he makes in his own mind he's making in his own mind so it's not only for the purpose of of the student he wants his information to be distributed to be understood to be appreciated so if he doesn't cause simp within himself he's lacking something so the yut v as an all encompassing force of God's energy and flow requires for itself a shame elim this is this is briefly what the AL added in the brackets now chapter five which we begin Now is really one long continuation of the brackets at the end of chapter five look before I'm page pay before chapter 6 you see the in the the last line there's a brackets b and end brackets there should be after the the end bracket another bracket which which is the end for the bracket that begins in chapter 4 it was taken out looks like the person who set it up wasn't so educated in and he didn't understand what's going on here really so chapter five is really a continuation of a bracket a parenthesis a side idea that's not directly relevant to the answer to the question how we emerge and exist yes H um the chapters of the Tanya as we have them uh were they divided up by the alter rebba or or by subsequent Publishers they were by the alter rebba however the over the years there were mistakes by the printers and copyists and as the Ala wrote in the introduction um letter that they we have there were also uh people who were against the AL who forged and made specifically mistakes to mess up the Tanya in different ways not necessarily here but in other places so between all of these issues there were times when words were a few words were missing brackets etc for example sometimes the word um the nations of the world you know versus and the reason for the the change of those words was because of the sensor and the Zar and different periods we were very you know sens sensitive to what's being written because it was checked and if someone uh who was on the Z's uh team and knew Hebrew with see you know these type of words they might you know lock them up and kill them so what I'm saying is it was only in 1900 with the rashab reordered the uh the manuscript of Tanya to be rechecked thoroughly by a a very Jew from nikol and grman Gman grman Gman he rechecked it um but nevertheless it could be that in the copy that he had that he was given the didn't have double brackets at the end of chapter 5 and hence it was printed the way we have it today without the brackets the second second bracket the Reba who was a stick a stick a stickler for these things the rebba was like an expert in manuscripts and the reading of the manuscripts it was a um a highlight of his a favorite a favorite you know thing of his in his ttal learning was to really you know come you know come to these little things so the rebba has in the back these type of Corrections including this correction that there should be a second uh end bracket at the end of chapter 5 and which mean basically tells us that all of chapter 5 is one long bracket but yes the AL to answer your question H the AL chose to put per as the as the as the so in other words in middle of the alter's paretic remark he he feels for some reason that it should be considered a separate chapter why I don't know could be the rebit that spoke about it once the this was the Reb's style of teaching Tanya and there's a lot a lot of on these chapters in addition to the you know philosophical issues that are so heavy here and so important also these things that we're discussing is also part of it so there's a lot a lot of insights here from from the rebba let's continue now for this when you see these words B Al you have to ask what is it referring to what is Al referring to the answer is Al refers to the the pre the what he said in the brackets at the end of chapter 4 that not only is the shame Elohim a a naric a shield a casing but the shame Elohim is a k is is is a K on the energy of yut this idea we could explain a med what did the say initially God it ascended in God's thought to create the world in God's thought to create the world with the attribute of judgment saw that the world can't handle only judgment too much too strong so Hashem partnered sorry made he made the attribute of Mercy mixed in he made a partner with within him his thought to create the world this is brought you know Rashi right in bares what is the med saying so simply when you learn the medish how did hasem create the world not just shim shim is Judgment hem mixed into shim in his thought and as he was thinking about creating the world but initially a initially how did hasem want to create the world with din with judgment with severity but he saw that the world would not continue would not be able to exist it's too much too harsh so he had mercy on us and he brought in a partner to which is right before we go further that's the M why does what is saying here this me should be understood based on what we learn we just learned at the end of chapter 4 the question is like this if you say that the way hasem created the world was with the of my the 10 utterances right and those utterances are part of Hashem so the utterances are the Restriction are the way hasem dictates in words that let there be light let there be fish let there be a heaven so why isn't that adequate to create the world in other words the med the medish is saying that the is too powerful but but the AL questioning the medish why why is what me it's too powerful it seems to be very good there's fish here there's the Sun and the Moon here there's water over here there's trees over here everything's fine and dandy what's missing so the question is why do we need the and the answer is simple to create you can't create from negativity it's a also lesson for us to create you need to be act proactive you need to be positive once you're positive and you create then you Channel and you harness and you refine the creation so what the medes is saying is that although Hashem has that although Hashem has ssum as we explained and and ssum as a k but how could that be that there should be creation from from Cale from negativity so it's not only what's the AL here it's not only because the world wouldn't be able to handle it you see just like I told isra before when he brought the mush of the prism and I said it's not just the prism the prism is already an afterthought it's much deeper than the prison it's it's it's within the godhead the Tsum begins in the godhead and it's from hashem's perspective that he wants Tsum and so to over here the med says you know why God didn't just create the world with elim because it would be too overwhelming the is saying that's an that's a result that's a result of but within hasem how can God create the world with then if then holds back to create you have to give so what's even the thought that that hasem would create the world within that's the question that the AL asks on this medes and what's the answer the answer is when is me seen as a negative and a blockage only when we look at madin as a shield as a Muggin as a casing but when we understand mid as a k which he said in the the end of chapter 4 then there's a positive aspect to Mid and it's with that that he wanted to create the world that's the here and that's why he brings regarding this thought that creation from God's perspective includes sinum as a positive not only as a a blockage and a restriction for the for for the betterment for us from our perspective but it's for the betterment of the or that explains how God had a thought to even want to create the world with d because seemingly D you can't create a world in I can't give you something if I'm holding back at the same time if I want to give I need to be open not closed says the AL but that's when the closure is coming from our perspective but if the closure is within God's perspective and it's not really a closure but it's really an enhancement of the y v of or it's positive how is it positive it's positive that he wants to create you us and to create us there needs to be a form cuz every one of us is different and this also explains what you what you said earlier is when we say the or is p we mean the aspect of or is p but the aspect of the K as it's in the OR that's not p or better said Theus of the K as it is in the OR is the understanding that God wants to create individuality so what we what we walk away with from this thought is that individuality isn't just something that we create and we need to exist Hashem needs individuality Hashem wants individuality so he makes it within himself individuality how how through Kalin through gur and that's the meaning of h means God God is not that is only because we need it he needs why does he need because he want he decided he wants to have is and and and Hill manha myself different people Different Strokes different folks from his perspective and what we understand from this is another very important point that our our gur our individuality is dear and important to God from his perspective so this explains the I of there such an English word the indispensability whatever that how everyone is indispensable isn't just you know as everyone says well everyone has something to contribute Hashem is not perfect if he doesn't have the individuals within himself as individuals so everyone's being indispensable is from God's perspective not only from our perspective so if that's the case why the partner ra him to if you're telling me you understand that that everything I say I'm saying out that is in between the lines here the reab explains this and I heard this you know but Al is asking okay if so why does the med say if you're telling me that the that hasem wanted to create the world from D from his perspective because that creates the individuality in God's in the godhead if so leave it that way so the answer is that Bo you see you say when did this come about when when someone learns this med in Rashi in in you know when he asked him asked him a question when did this when did this come about once the world was created there came about ra that's wrong Bo it says Bo goes on God Hashem partnered within himself pre-creation and and why is that because Hashem wants there should be within himself the power of Gul of Nature and the power of belal of transcendence Transcendence is part of the godhead when we think about a miracle when we think about something out of the ordinary the shattering of convention the con so we think about it that the norm is nature the abnormal is Supernatural and it happens from time to time and it happened at Dr is saying wrong it's not just it ha it happens then because it's already been planted within God pre-creation the ability to transcend just a matter of time when it comes out and what you do about it what do you guys think about there some deep stuff here huh but tomorrow we'll continue with the next few words five six words which is loaded Z if you have questions write to me on the WhatsApp whatever and I'll try to answer zaz have a good day everyone take care Shalom byebye take care think this tomorrow yeah I think I'm