Basi Legani 1951 #1, chptr 1&2 - Primary Shechina is on Earth, what you do here counts- RC Dalfin

So we're learning basilani. This is the first mimer the Reb said. This is the foundational mimer of of today's kabad. Now, you might have a hard time putting the two together, but hopefully we could talk it out as we go on, but this was the first time January 1951 that the Reb actually said and uh until then he only said and he wasn't officially crowned accepted as the labba, the seventh leader, the continuation of the Kaba tradition. So, this mime has a lot of significance. Maybe yat will have a faba and I could tell you more his history about the mimemer and the and the environment and what led up to the mimemer and and the results of the mimemer. So but let's leave that for fab and let's learn now. So to open your page that's 1951. This is the way that says it. And by the way, you can hear it online if you care to in giddish, but you can hear the Reb's voice. My saintly father-in-law, my master, my father-in-law, my my ma master and leader and all that. He in his discourse that he he um had print published with while he was alive the last week or the Reb brought it to him. His son-in-law the Reb brought it to him Friday afternoon and it was dated. It was a very long mimer of 20 chapters into four sections with four different dates. Yvatimat Purim and Bison. Yuchvat was the yard side of of his of his um uh grandmother and and Yudgiml I think his great-g grandandmother. So he wanted theidim to learnus for these special dates. So he he told the Rebi, "Take a discourse that I said in 1923 and it's pretty much the same mimer except with a different heading which we'll talk about at another time and UH PRINT IT AND the Reb prepared it and gave it to the printer and it was brought to the previous Reb Friday before he passed away that Shab that Shabbas's morning." So the Rebba, our Reb the following year writes that the previous Reb writes in his mimemer to the day of his passing. Do you understand what he's doing here? The previousb did mean I'm talking about he didn't KNOW HE'S PASSING AWAY TOMORROW, RIGHT? But the Reb is saying that he in he's alluding to that he did know he knew he's passing away and he WANTED TO GIVE OUT A MIMER SO THAT SHOULD LEARN. So that's he calls it the previous Reb writes in his m to the day for the day of his passing just a an interesting uh way of putting it. Okay. And what is the day of his his passing the previous year which is I've come to my garden says my sister my bride if you look in the medish on that verse it doesn't say I've come to a garden a garden. Lani, it says, "I've come to my garden." Why does it say my garden versus a garden? So the medish says legi has another meaning. Liguni lignuni means my place of delight. I've come not only to a garden. I play I'VE COME TO KIND OF MY HANGOUT PLACE WHERE I REALLY FEEL COMFORTABLE. MY PAD. That's And then the medish says, you know why THIS IS MY HANGOUT PLACE? CUZ THAT'S WHERE I WAS ORIGINALLY ORIGINALLY. THIS WAS MY PLACE, MY MY MY PLACE. AND SOMETHING happened that I left my place. SO NOW I COME BACK TO MY PLACE. I'M so happy that I'm back in my zone. That's the meaning of this. Here is where this part of the medish finishes. The medish says the primary aspect of the of the divine presence was below in the so now when God says when Hashem says I'm returning to right HASHEM IS COMING BACK TO his means my primary so THAT'S WHY HE'S VERY HAPPY THAT'S WHY HE CALLS IT A PLACE OF GINUNI a place of delights because this is where Hashem shone and illuminated and it was and now so that's the end of the medish now comes asking questions the first QUESTION HE SAYS WHAT IS THE WORD WHAT'S THE WHAT'S THE EMPHASIS of it could have said I it could HAVE SAID THEINA WAS ON BELOW SOMETHING HAPPENED THE LEFT NOW it came I came back I'm very happy it says here you see so the he's asking what is the emphasis of the word okay that's one question so he explains he starts explaining now before we go further in every busi it was the Reb's tradition, our Reb to mention each of the six sebas. So you'll see this in this mimer. So here he starts right away regarding the meaning of what is the alterb explains in the in the discourse. Why is Hashem calledina ale? Because God dwells and invests himself in the world. It's not a it's not only God is hovering over the world etc. But God actually is invested in the world. And that word is implied that idea is implied through the word. And he brings the the the to support this from the by the Hashem says and I will dwell in it in all of you whatever through the through mikdash. That's gonna get a little cabalistic, but we're gonna go over it. This is the meaning that the initial revelation of the infinity of God was in the Mishka. The Reb says ourb says the fact that the out that that it's it said that the initial dwelling of God was in the Mishkan was in is called we understand from this king when you talk about levels in God he says denotes a level that's greater than the world even the world of which is a flute AND TOOT AND HIGH GROWTH OF GOD LEADERS IS EVEN greater and it's even greater than the illumination before the contraction as we learned in the last mime about the contraction on the infinite light of god is because when you say god initially revealed himself it's in the infinity of god prior to contraction. Now look now he brings the second he brings now a support from something that he writes. What does he write? The illumination of the vector and the line in comparison to the essence of God is killed is called. So the Reb says now when you use the wordina you have TO PUT IT INTO CONTEXT. OKAY. You know that that Hashem Hashem's illumination goes through the 10 spheros, the 10 illu illumination aspects. So he says that when you talk about Malus in right from all the way down to Malus, what would be the within that context within the context of Malus? Why? Because malus KINGSHIP COMES INTO THE WORLD. IT RESTS AND DWELLS. IT'S NOT THE WAY GOD is in himself, BUT IT'S THE WAY GOD ALREADY manifests himself and has to do with the world. So in that context would be the okay. Right away he goes to the third of the says that this is the way becomes kind of a crown for the next world which is the world of creation but the way is in itself it's it's united with them in the apprentices WITH MEANS MANIFESTATION, RIGHT? If you are IF YOU'RE OCCUPIED, IF YOU'RE OCCUPIED WITH WITH WHAT'S ABOVE YOU, you can't manifest because you're engaged and and and smitten by the higher. So, you're lost. It you're lost to in A POSITIVE WAY. THAT'S VERY NICE. But you're not means dwelling resting manifestation. So the the says that even when we talk about as being we mean as an already A CROWN TO THE UP THE NEXT WORLD NOT THE WAY IS PART OF THE 10 UPWARDS BUT THE WAY MALUS IT GIVES ABILITY FOR THE NEXT WORLD IN THAT SENSE IT MANIFESTS. That's what he says. This is a rhetorical remark. This doesn't contradict what we said before that the vector the line is called that's mentioned in the in in our sages in in is source the way in comparison to higher to the infinity of GOD There in that context EVEN THE VECTOR THE LINE the limitation is also called. So now the question is why is the vector the the line the we call that which comes out of the it's still very minute the godliness is very minute. So why is it calledina I thought is manifestation. So he brings the fourth Reb. So here you have the Reb who writes like this quote. You're right. The itself is limited. BUT WHAT'S THE WHAT'S THE INTENT OF THE K? THAT THERE SHOULD BE A WORLD. SO IF YOU SAY TIMES F THAT the purpose of this vector even THOUGH IN ITS OWN RIGHT IT'S LIMITED BUT GUESS WHAT IT HAS IN MIND I want a world so it's already been um shaped AND FORMED AND CONDITIONED BY THE WORLD that's what and THAT'S THE IDEA OF manifestation so in other words manifestation you have manifestation as it's an actuality and then you have manifestation as it's in concept so The the Reb Marash says that theina in this level is already the manifestation as it's in CONCEPT WHICH ALLOWS US TO CALL it what you see from all this is that the word lends itself to the context. It's a very important point. That's the point he's making here. In other words, don't say because because IT'S CONTRADICTIONS AT THIS LEVEL OR THAT LEVEL, you know, COME AND MAKE UP YOUR MIND. THE ANSWER IS AN IDEA, an idea of manifestation. There is the manifestation in actuality. There's the manifestation as IT'S THE CROWN. THERE IS THE manifestation and there is the manifestation with the C. That's his point. Continuing even as at its beginning its initial revelation we call the says even higher a big and that's why he brings he brings the fifth says this THAT EVEN BEGINS PRE-TINSU until now we're talking about as it's after comes along the says THERE'S A CONCEPT OF EVEN preins explains that the the revelation of energy of before contraction IS SAYS THERE ARE THREE LEVELS pre one the essential of of energy bash expansion of energy and and and and cash and within the expansion of the energy there there there is itself two levels the way it expands itself to it to himself. This is the source of what we call the encompassing peripheral energy of God. And number two, the another aspect is there's a revelation of the light to himself but already has it takes into into consideration the world that will come from it. This is the source what we called the pervading light. So this last aspect is called even though we're talking about before contraction and therefore it can't be an actual source direct source for the world because we're talking about pre pre-contraction pre the contraction pre-revelation. That's why there had to be the contraction. Look what we says here. We learned it in the previous m of there has to be what we call not just a minimization of the light which is the second type ofum we learned. BUT THE FIRST TYPE ofum which is CALLED total removal. As you remember we learned last last week. Nevertheless, it's still cold. Okay, we finished, I think, pretty much with the heavy stuff. The Reb says this is why the medish says the word the primary WAS WHEN WE TALK ABOUT THE BELOW WE DON'T MEAN the not in comparison to infinite in the vector. The primary was primarily here below. So what are we talking about the manifestation in God was already here and somehow he left. We're going to see soon, right? He was kicked out because of our sins because of the aus seven aas. That's what he's going to get at. But in other words, he wants to say that the reason this is the answer to the question, WHY DOES THE MED sayarina to let you know we're not talking about all those levels of the those are all we can reconcile them. We're talking about MEANS HASHEM WAS HERE. YOU COULD feel him, SEE HIM SOMEHOW. HE WAS PALPABLE on on on in a level where it in Gashmus, of course, God is metaphysical. Don't don't don't think the Reb is speaking here a heresy. God forbid. I mean, you could see God. You we're talking about that THE PRESENCE OF GOD WAS PALPABLE. It's like, you know, when you go into a situation which is really awesome or really special, if you're if you're in tune, you you feel you move you. Right. Does that mean to say that you see it? It's like YOU SEE IT. IT'S LIKE YOU you it's so it's so palpable. That's what he means. Let me just continue. Let me just continue. And he says, And even before the sin of the light was here below, there was more light energy above. God stretched out his right hand metaphorically speaking and he created the heaven. He he stretched out his left hand created the earth. So when we talk about we're not talking about the energy that's been minimized. WE'RE TALKING ABOUT THE HIGHEST ENERGY OF GOD and that itself was here below. The fact that was below when we say means lower ones. What are referring to? It says referring to the physical world. Now the medish continues there and the Reb quotes it through the sin of the tree of knowledge said bye-bye I don't want to be here I'm leaving where did it leave it left h from the earth and it went back into heaven comes along and this is what the meaning of the p IS I COME BACK TO MY GARDEN. RIGHT? So in other words, from the left the earth went to then there were other sins six other things that caused IT TO GO HIGHER AND HIGHER MORE removed from us. Then Hashem gave us the Tyra. So Hashem says, "Bosani, I'M COMING BACK TO MY GARDEN. THIS IS WHERE I originally was prein." That's the way it all comes together. Let's go further. Now when the the main sin right the removal from the from divine presence on earth back into heaven is a much further removal than the REMOVALS OF THEM GOING SIX LEVELS HIGHER WITHIN THE HEAVEN ITSELF. WHY IS THERE BECAUSE WITHIN THE HEAVEN THEMSELVES IT'S it's it's madrega and madrega it's it's relative. YOU'RE ALL IN HEAVEN. IT'S ALL IN HEAVEN. ONE, TWO, THREE, BUT ALL IN HEAVEN. BUT THE departure from on earth back to heaven, that's Adam. That's ble. Look what he says. Regarding the transgression, the sin, the main sin was the sin of What gave the world the ABILITY TO DO OTHER SINS? IF THERE WOULD NEVER HAVE BEEN, WE WOULDN'T BE ABLE TO SIN. SO THE THE WAS THE PANDORA'S BOX THAT OPENED up all the ability to sin if not for that. So is the ikar problem. And that's why it caused the to jump from the earth from being on earth here below on earth back into heaven. That's what he says. And he says the vanish. And as we see that ultimately led to the sins of regarding the result of a sin. The main sin is the removal of godliness from the from earth because of the sin of of of of just as the main reason for for the just as the main as we said earlier is on earth not in the not in the not iner but on earth. came. So too the reciprocal regarding the removal of the primary removal is when it removes itself from earth back to heaven through this it went back from the earth to the to the heaven. this a rhetorical very important if you look into the previous when he mentions the seven sins he doesn't put the seven all in all together he speaks separately about and and about the other six SO THE SAYS THAT'S THE REASON WHY BECAUSE THE SIX sins are all relative but when it comes to the se the the first of THE SEVEN SINS THAT IS ADAP. SO IT'S IN A CATEGORY FOR ITSELF. SO HE SAYS THAT'S WHY THE MIMER of my father-in-law looks takes every word of his father-in-law's mimer and his MEDIA AND HIS PUNCTUAL PUNCTURE RIGHT PRECISE AND AND THAT'S WHY IF YOU SEE he says AND MY FATHER WAS MIMEMER HE MAKES A distinction clearly between the mentioning and explaining the first sin and the other six. That's what he says here. Because from the sin of and on the removal was just from heaven to heaven. Over there the removal was from earth to heaven. Not only over here is the removal is from earth. And here the Reba comes in with his his view. That's what's relevant to us. It's like in other words, what is relevant to us? We we'll quote our our our good friend, RIGHT? GIVE ME THE BOTTOM LINE. HOW IS THIS RELEVANT TO US? THAT'S WHAT THE REB SAYS is why PUT SO MUCH TIME AND EFFORT AND TALKING ABOUT THE SIX OTHER SINS WHICH ARE IN HEAVEN. WHO CARES? WE'RE NOT IN HEAVEN. WE'RE ON EARTH. OH, YOU'RE ON EARTH. SO there I have to really explain to you about the first sin and make it a separate category and separate it from the other six sins. Tremend this is a a ver of theb this is not from theb's mind but this last and he says it so so quickly and so briefly look at the words this is what's primarily relevant to us wow so says here this makes it the primary removal heaven use your your head but THE LOOK THE PRIMARY reason for the removal is why because here it's from earth to heaven and the OTHER STICKS ARE WITHIN HEAVEN ITSELF. OKAY, the Reb says another thing here and it's a he says since what's relevant to us is the on earth and here THE ON EARTH BECAUSE OF THE SIN removes itself then THAT BECOMES THE MODUS OPERANDE THAT BECOMES THE focus and all the six others are kind of small change yes he >> and in terms of the mentioning of the sins of cayenne and Anosh. >> Yeah. >> Is that is that I know that uh Enosh is the one who's credited with introducing a votor to the world. Is there an implication that there's like uh these are sort of the fundamental sins, the seven categories that emerge from the priadas that are sort of the sources of all sin. Is it a uh evolution like that or are they just stumbles? No, I I I I there only one or two of the six. There are seven total. There's other sins that come further. >> Uh-huh. >> Right. Right. So, so >> the earliest ones of the of the six. >> Uh yes. >> Yes. >> Okay. >> Right. So, so but you you see how it's part of the removal from Rakia to Rakia. So, to Right. So it yeah they're the first of the six but in in the scenario that he's explaining the medish the medish starts off with so we're looking at again in that context what you what you said might be correct we would have to look into the medish if you were to analyze the six sins in their own context >> one compared to the other right which is a good point um okay I'm going to stop here. Um h have you have have you learned this mimemer in the past? Any of you? Uh >> yeah, I I have I think with you, didn't we learn it? >> Yeah. >> Yeah, we learned it with you, Rebie. >> No, you learned with me the original one for the previous Rebi. >> Yeah. Yeah. Okay. We learned the original on, >> right? >> I have learned this one, but it's a long time ago. >> Yeah. Yeah. Okay. But uh it's going to get um it's really we'll get into it. We'll see everyone tomorrow. Mr. >> Yeah. >> I also want to mention I found this a really beautiful version of this online on the rebby.org that's really easy to follow in Hebrew and English. >> Yes. Yes. I know. I know what you're talking about. I saw that, too. Yeah. So, it's it's it's it's around. It's it's okay. Have a great day and a GOOD GOOD A GOODISH. TODAY IS everyone should be blessed with a new head. Rashidesh. a new head. Bye, Zazuk.