Hechaltzu chptr 18a- Synthesis of Plurality & Singularity, Maamar Chasidus vs Essay- RC Dalfin

So good day. We're learning the rabb the set in 1898 and we're on page 138 139 in the uh one one lessons in lessons inu introduction to chapters 18 to 20. Those that have a previous edition would be page 133. Let's let me read this. There's a common saying knowing the ailment is half the cure. Only when an ailment is recognized and understood can it be treated. Nevertheless, this awareness is only half in italics the cure. There must also be a working therapeutic remedy for healing to occure to occur. In the first 17 chapters of the Reb identified the ailment highlighting the problem of Yeseshus of ego and the baseless hatred that results from it and explaining how harmful those characteristics can be to a person and to a community. From chapter 18 onward, the Reb Rashab spells out the remedy. Okay, this he does so he does by following a classic axiom inus. Every concept in a in hands on divine service has a paralleled incala the abstract comprehension of godliness. A thorough comprehension of the relevant concept in the abstract inspires and guides its practical application in Avalda. This hill I would say is an axiom an ethos of kabad. this last sentence that by understanding and really comprehending and learning like you like you learn a piece of Gamora where you want to understand the rash and tas understanding the spiritual aspect of the issue at hand and therefore that in that that includes knowing somewhat of what kabas says about it and what says because are the two parts of the that delve into the spiritual the spiritual in the sense of the but the mechanics of the kabola is pure mechanics applies the mechanics to inab intellectual way so yes the concept is not a ofidus is brought in and other places etc which is books of right you know levels all of that's found in the zores and the the kadesh and the kisariz Vital's explanation of all these things as much as moder etc kind of systemize kabola but it's still cababola it's still very much feels cababalistic then comes a longus the andim And they take that and they break it down more in avoid most of the as we know did it through the emphasis on the avoid on the heart i.eid In the world we call the other meaning the emotional one with one with gur one with the ferris different orientations but all an orientation of emotions emphasizes the and this is what he said over here at the end of this last second paragraph that that the the understanding the parallel of the issue of avoided that we get to to to to that we're dealing with. So for example, he'll in this case Yesesh and how to get rid of it, right? So the Rashab will now go up, not go down, he'll climb upward. He's taking us for a ride into the godhead. And and and and the alterba believes that you could that we common people who are not sadikim regular regular people regular yen we can understand more about the godhead how hashem operates and and not to shy away from it and say wait wait wait wait wait again we're not learning kapala now we're learning And thi and this this is what he means here. So this this line I thought this sentence brought out very well the kabad ethos. Continuing paragraph three. >> Yeah. Thank you. I I I agree. It's very it's very concise. >> Yes. Yes. after defining Yeshus as the anti antithesis of the of the oneness of God's name which we learned about before the devotes the following chapters to showing how unity can coexist with diversity. Not only does he call for oneness, he explains the spiritual dynamics that make it possible. In this way, he provides us with guidelines upon which we can model such unity in our divine service. Hashem's name, Havaya, is identified with godliness of an utterly transcendent nature. By contrast, the name Elohim is identified with the godliness that permeates the world, bringing it into being and granting it life. Thus, the name Elleim is the source of the plurality that pervades the created realms. To enable a plurality of created beings, the divine energy filtered through the name Elohim must vary. It must be enclosed within each created being and adapted to it according to its specific nature. And because the name Elikim represents the various life forces within each element of existence, that name appears in a plural form, Elohim, not Elohai, Elohim. By contrast, Hashem's name, Havaya, is transcendent. It reflects a level of existence at which no distinction between entities is apparent. That's why it is singular. Nevertheless, it is the name Havaya that is the ultimate source of all existence. If so, it is clear that diversity also exists in potentia within the name Havaya itself. Indeed, each of his four letters represents a distinct spiritual dynamic and is manifest in one of the four spiritual worlds of Tils, Bria, its different levels define the structure of all existence. However, in in the name of Havaya, all four levels exist in a state of perfect synthesis and unity. So, this is a very important point. It's not the from the perspective of plur plurality doesn't exist. When we say that it exists in potentia, THEN IT EXISTS. IT'S IT'S not in in manifest but it's in potential potential. So that's what he's saying. Cuz as soon as you say youth v you're addressing the yud of what as it as it will be ultimately perceived in the world. So the of is as he says here so eloquently it's not that it doesn't exist it exists in potentia and therefore however it's in perfect synthesis and unity and that is the ultimate the and and ho that's the difference between hashem and hashem I'm sure you've learned this yah means The only one, right? E means one, which means you can count two and three. And we say precisely. And which is greater? Not. Why? Because y excludes two and three and four. It excludes plurality. No. Okay. Big deal. It it's like you know I'm going to lock myself away somewhere and not have anything to do with the world. You know the expression they would use they still use sometimes a sadic and pelts. You've heard the expression right? that sadi he appel says in Russia they had these fur you know heavy coats for the winter and he puts it ON HE COVER HIMSELF IN in in in this a person does so and he doesn't think about everyone else who is freezing cold but he he he has the pelts on him that's what a sadic is so the expression IS HE'S A SADIC IN PELTS IN OTHER WORDS HE'S A SELFSERVING sadic which means he's an egotist Okay, AS GREAT AS IT'S A COMPEL listen we first should reach and then get to but we're talking about in in concept is exclusive of plurality. What's the There's sides of the world seven heavens and the earth and they're ALL INCORPORATED in al if of so when we say that that means there is and there is and they're both incorporated in potentia in alf that's aes that means that the energy the energy is so powerful and that it's able to tolerate and more than tolerate to include in a tolerate is not the right word to include in a positive way the and the dalid and to bring unity into that that's a tremendous so it's you know for a CEO of a company to to exclude people who aren't kind of his in his way of thinking is not a big deal because you're the boss. You could do it. The greatish is to bring people in who don't have your way of thinking and yet somehow you have them all be part of the company and and go along with the whatever you know you feel needs to be. So that's the So the Reb says over here the note is saying here that that's the that's the the novelty of of Havaya versus Elohim. Elohim is the energy of Hashem that is guided by plurality. In other words, plurality controls elikim in a way. How much godliness is given to the world from the perspective of elikim? Whatever the subject ma matter requires and needs or doesn't need. Hav is not you're not the subject matter doesn't decide buddy I decide but I decide taking you into consideration into my world I bring you into my world and in my world I find a way of you also manifesting my world that's continue. Since the life energy emanating from God's name Havaya passes through the name Elohim, Hashem Elohim, the implicit diversity becomes actually revealed. However, because Havai and Elohim are truly one, even the distinct created beings whose separate identities stem from the filter of Elohim are characterized by the absolute oneness of the name Havaya. So just to clarify a point that he says here, when Vaf goes through the filter of of Elohim, that's when we have manifestation. on its own is too awesome to manifest, right? But Elohim is that energy of Hashem that lends itself to manifestation. So you would think that VK when it goes through Elohim, it's then shackled by Elohim. And what we say is no Hashem that ultimately ultimately and this is the and the and the is to realize that yes Hashem needs Elohim for manifestation but manifestation shouldn't be the limitation of VK you hear the in other words IT'S LIKE I HAVE to I have to depend on you for whatever yet right that thing that I have to depend on you for whatever that is shouldn't define me doesn't define me V IS NOT DEFINED BY MANIFESTATION because as soon as you say vfk is defined by manifestation it's no longer yud vki havaya I'm sorry. And let's continue the last sentence. And by saying in the we highlight the unity of all created beings. That's what we're saying here. What does he refer to? We highlight the unity of all created beings. The fact that in essence they are all permeated by the singularity of God's essence. That's the novelty of Hashem over even in in in the Hashem part of the Schma, we don't emphasize the singularity of Havaya as it as even as it manifests in Elohim. Hashem Elou you would say is the Elohim kind OF HAVING THE UPPER hand over. In other words, the manifestation is and the is is is ancillary is whereas ine there we say that there's there and they're all including the olive and which is in the the so the is a lot more uh deeper and powerful and ultimately more the kavana the purpose the purpose now although this was just a a written note by the publishers this idea over here good morning good day this idea over here is is a a a very important and discussed idea idea in at length in in in discourses. This mimemer that we're learning is one of the places where it's discussed at length. There's another mimer. Maybe >> what >> do you know the uh the person who who did this Eliu Tower? >> Of course I know him. He lives today in Boca Ratan. He used to live in Harov and before that in u in Brooklyn. He's a genius. >> Okay. >> I I know him. Yeah. So, >> yes. But but I just want to say that there's another mimer of the Reb Ashabad where this is discussed if if my recolle if my memory serves me well from my youth years and that is um the mimer called um Musk it the mime was said by the reb in 1896 probably the English 8 >> two years before this one >> two. Yeah, cuz this was said 1898. This one was said in 1896. It's in Hebrews, which would be 1897. I I don't remember now what para it was. So it's either it's 96 or 97, but be um it was said in Moscow. So byidim it became known as Vodita Musave. Muskav is that the Yiddish or I don't know the velvet tell us if that's the way the Russians pronounce it but it that's the mimer and in that mimemer he talks I believe also about this concept of Hashem and Elohim the energy of each and the and in a sense the difference and then their synthesis and he you know he brings other concepts and kayaku But um here >> the other words from the rashab was the one on right >> the yeah but that that that's a different that's a it's not like a it wasn't a massid it was a an essay on education >> okay >> you know >> difference >> what >> explain the difference >> the diff the the difference says in Kabad tradition the belief is is a a saying is is inspired by and it comes out through the mouth of the of the so it's not a it's not to be looked at as a ppull a dissertation. In other words, there can be things in a mimer that maybe on the face of it doesn't doesn't um correspond with maybe a rashi, a this or that, a piece, right? Because that's not that's not the focus of the mind. The mind is a it's divinity. It's divinity as as as the The divine inspires the sadic who then releases it by reciting it or at times writing it. Okay. Later on the people who hear it translate it and transcribe it. That's another that's another experience that is not equal to the t to the actual recitation coming from the holy mountic. That's why many times when I asked the khaz to review a mimeis in sh in different shs over my life I if it's a mimer that the rebba said I will listen we have at kabad.org or they have the myim. I'll listen to the Reb's voice a few times if I can. A to remember certain key words that I hear him emphasize so that when I review it, I can share that and and B it to me to me to us to that is the ems, right? Once it's already transcribed, it's going through the filter of the transcriber. Now in every generation, there were great including our generation of Yan who were completely dedicated and had the head and memory and understood the mimer the correct way. Just like the alterb that theic writes on the cover page of Tyra which you you've learned both of you if you take a look on the cover page it says there alterba did not write his own. Do you know that he said to myim and his brother his brothers and one or two they put it in writing. They wrote down and that says that they were they were able and trustworthy and to write down what they heard. In other words, they didn't add their own words because if they add their own words, it's not the Reb's m. IT MIGHT BE A VERY NICE DISSERTATION, it's not divine. So, we are now making it I'm glad you brought this up. Although it's a tangental point but we're making a distinction between elus which we in English is divinity and nonus which is galdic great mind but not divine. So the mimer aimed in tradition is a divine communication. The was never said as a mimer. It it was never said. It was a written document that the saw was necessary for his yeshiva. He had teachers. He had students and in particular he introduced in in a in a way that it belongs in a yeshiva curriculum which never had had been done before. Right? So he saw that he needs to really explain it. So the that you refer to is a I call it an essay an essay that's you know very organized and and and very important but it's not you know not aidus now truth be told it could be that sometimes it's called that I don't recall I have to look at the the heading and and then I have to verify if the rebba himself wrote the heading and but but To my knowledge at this point, it's it's it's a it's a essay written. So I don't believe it has that it's not that divinity that we're talking about where a reba reveals a mimer. In other words, and and here's another point. Our tradition believes that whenus he includes in there everything you need at that time and the world needs and he reveals it and sometimes we pick it up and sometimes we don't pick it up probably more times than others we don't but in other words it's the way Hashem says to the sadic all subconsciously like this the world needs this right now just and and he has it go through the sadic and then you know and and the story holed that and I'll finish with this not with the story but about the story in 1953 when Stalin died the Reb was sitting in Brooklyn Purim and he said to myim and and they say that around the time when he said the mimemer and he told over the story of hurah hooray HOORAY HURAH HURAH HURAH lababatureba seems to making theatrics in 770 Brooklyn Kronheits like what is this a show it's purim this is the labavichb's way of doing purik kabad that wasn't kabad style of purim by the way I told you that rael once said you know leave the for tishabove and S and and the seriousness for Purim Purim Kabad wasn't a day of silliness. It you know it's it's a happy day but it's not a day of making yourself a fool you know and in in all manners. So, so the Neba surely didn't uh you know do theatrics but nevertheless he did that and it WAS AT THAT TIME THAT STALIN'S ROCK DEAD. Stalin was announced dead right. So again what we believe and no one can prove it to you. We can just give the facts and then take it the way is that HASHEM WANTED STALIN TO DIE AROUND then he was he was he was an enemy making such problems. Shashem revealed a certain went through the mayus and the results were the results. And I personally had another story which I've told you and I believe it's the same thing even though it wasn't a mimer when we were in Marin County and Hilo knows about Marin County you know we had a kabad house a shul and our neighbors some were you know were they were very upset cuz there wasn't even a church in the 538 planned community. There's no church and there's going to be a shul. It was a big fight. Okay, I'm not going to go into the details. I've shared them with you some. Anyway, I wrote about it. I have a whole book about it called Kabad House. So, so one Sunday the Reb was giving out dollars and my father you've met uh Velv. He's a a Jew from Romania. He never landed in this country. So he he the way he spoke he speaks to the Reba and his it's different than us Americans, you know. It's like, you know, and also where he comes from, it's like, you know, you talk to him and you you exchange us Americans, we were trained, you know, by our teachers like, you know, the reverence, you keep quiet. You know what I'm saying? So So my father bends over with me when the Reb is giving us dollars. we have this on video and and he says to my father, "My son who has a kabad house has terrible problems that that uh uh is being made I don't know if she he said by a woman who's always finding she was the secretary for the homeowners association and whenever she was able to make trouble for us she did by writing in their weekly NEWSPAPER OH KABAD KIDS threw uh the stones into the pool. KABAD CHILDREN STEPPED ON THE FLOWERS. You know, this was edging on the people. So people read that were such terrible people, right? So my father, I don't know if he got into the details. I don't think he did. He just said, "My son's having, you know, in which means terrible sorrows." And he's and he's asking the devil for So the Reb gave a braha. The Reb gave us a that was Sunday. I came back to California. I think on Wednesday, Tuesday or Wednesday, I think Wednesday. I got off the plane. I called over and they said, my secretary, whoever said to me, "Did you hear the news?" I said, "What news?" The secretary had a massive heart attack yesterday and she died. 43 years old, two days after the Reba gave the braha. Okay, now these are the facts. Whether you one believes it's because of the Reb's braha or not, that's everyone's choice. But the fact is that she was 43. Fact is she had a massive heart attack and she died two days after the death. Right? So the Reba didn't curse her. The Reb gave a braha to after hearing the Torus that I'm having for the Kabad house and it was really her who was the core figure again and I don't I'm not I I have to check listen I'm not sure my father said there's a lady that's causing it. It might have been that he didn't even say that but that's the bottom line. So what why what am I saying? What I'm saying is that even words that come out of a sadic DON'T HAVE TO BE, HEY, I'M GOING TO CURSE THIS. BY THE WAY, THERE WERE certain sadikim hill that did use this, you know, kind of cursing the enemy. They say the ribba, you know, with different stories of of that was not Jewish and godly, you know, he would write the name and throw it into fire and the person was gone. that there's such stories. But this wasn't the Reb's approach. It wasn't really the lab approach. The approach was to be to draw down light. And the more light you draw down, the more light you draw down, Hashem will keep score and do this. So this is a little bit to explain the difference between and on one hand how is the inclusion of andal in the alif which is the you which means that the is the synthesis of plurality that's the idea we'll learn tomorrow have a great day >> I won't be here tomorrow but I hope to be there Okay, good. We'll see you. Drive safely. Shalom. >> Bye-bye. Take care. Take care. Byebye. Thank you.