Hechaltzu chptr 19a- Where does existence begin? Is G-d diversified? Rabbi Chaim Dalfin

So good today we're learning of the rabb. We're on chapter 19 beginning today. Let's read the note over here. The previous chapter, this is in the lessons in the my version 147 and your version probably 155 or so 154. The previous chapter that exist explained that existence is characterized by both diversity and unity. The diversity has its source in Hashem's name Elim which is the root of the letters of the divine speech that bring almost that bring about differentiation within the created beings before I go further. Do you understand what that means is that the OIOS theos bay gimmel dollar those are the um the filters that bring about diversity differences by contrast and and and that's the name Hashem's name reflects transcendent oneness, a level of existence where distinction or def or or differentiation is not apparent. Now you'll notice he used the word is not a parent because that's also going to be part of our discussion that hashab is going to in this chapter ask a simple question if there is disparity distinction elim everything comes from the godhead in this case the you >> see if So you must say that even in the ut somehow there is also a concept of diversity. Let's see what he says inside. Nevertheless, it's still not understood. The source of all creation of existence is from the name. Right? What does the word hav mean? Creation laabos to create. To create its first THE FIRST STEP OF existence pre bria, you hear that is laavos. Bria that says if you remember is Yes, ex nilo something from nothing. But bria means that the the nothing where the something is coming from is not a nothing of a nothing nothing. IT'S A NOTHING FROM OUR perspective but there is some existence. Who makes that? Where does the iron come from? Havaya. So is the creative force. Okay, that's what he says. The source of all creation is from the Hashem. And although this yes true the source is from but actual creation requires why why is there BECAUSE IF THE CREATION WERE TO COME FROM Y VKE it would overwhelm us creation would not become reality as we have it now on earth in existence BECAUSE HAVI IS TRANSCENDENCE. SO TRANSCENDENCE for transcendence to be in existence as we know existence now it it can't be it's an oxymoron in other words is limitless ble so how can we have we have now that in in his in in other my discussed this at length in famous he of my And HE SAYS IF THE CREATION WOULD be from which of would be analogous here to vfke and malikam was analogous to to elim. So he says what would be it it wouldn't be a world THAT WE KNOW OF NOW >> CUZ NOW WE HAVE A WORLD AN ELIM. So that's what he says. in order to have actual creation existence as we know it. It requires the filter of that's his rhetorical remark his his retort is nevertheless. So is the note the of the in this few lines in his retort is amitis that the ultimate true source is the mahav this I told you before shares the root letters of the word mahav meaning bringing being bring into being. So that is saying yes we need a filter BUT WITHOUT A VA EXISTENCE doesn't doesn't begin the filter is THERE IS ONCE YOU HAVE A BEGINNING YOU NEED TO FILTER it if you don't HAVE A BEGINNING THERE'S NOTHING TO filter what is the beginning is an example The Talmud COULD BE A GENIUS should be geniuses but if he doesn't have the initial teaching of the rav he has nothing what only once he hears a thought from the rav can he take IT TO A WAY THAT'S WAY BEYOND THE RAV THAT'S THE of elima by the way which I think he says later in the m too elim BRINGS OUT THE DEEPEST OF THE TR OF GOD. But it only can do that once it has an initial start. Who gives it its initial start? Yovki is any questions on what I said till now or clear. Good. >> What? Oh, you're headed. Oh, >> okay. Good. Good. Good. Good. So why does it need to have says this is because in his language it's drawn from the light of as it's drawn through Elim. Although Hashem's name Havay is the active force bringing I'm reading the note bringing existence in the being its energy is channeled through his name alikim the synistic irreation between these two names of God comes about rightem What are we saying and screaming and begging that Hashem the transcendent force and the lim the limiting force and so what ARE WE SAYING THERE WE'RE ASKING HASHEM TO GIVE US A GOOD YEAR TO FORGIVE US and to let us in and all that so we're saying Hashem I'm limited and I did myot and I I ask for forgiveness throughout the Oh, young kipper. THE TRUTH IS HASHEM KIM. HASHEM, YOU'RE IN YOU'RE IN with me in bed. IT'S SAYING HASHEM BECAUSE I'M YOURS. SO, and I'm doing but remember THAT ELOHIM I it seems like nature has its own facade and its own being and its own character. Hashem. Although these are two names of Hashem, they are not heaven forbid separate entities. The two names reflect different attributes with God within God that are BOTH EXPRESSIONS OF HIS infinity and function in absolute harmony. continuing. If so seemingly you must say all details that will create come into BEING THAT THEY THEY EXIST SOMEHOW IN THE name if not so this IS BEAUTIFUL LINE MAY I how do they come into being what is abracadabra Now you understand that that this the discussion here is a logical one. He's not talking about WHAT WE CALL GOD CAN DO ANYTHING. HE ASKED THE QUESTION HOW CAN IT BE? WHY DON'T WE ANSWER VERY simple you know why could it be God can do anything. He said y what's the reputation to what I just said y is not is is not a a sensible answer it's a it's it's a trans it's it's a transcendental ANSWER BUT HERE WE'RE ASKING A SENSIBLE QUESTION HERE WE ARE IN OTHER words both yutki and both names are in the realm OF SENSE WHEN WE SAY WHAT ARE WE saying that MEANS THERE IS SOME RELATIONSHIP BETWEEN ALMOND and as much as we SAY IT'S TRANSCENDENCE IT'S ONLY TRANSCENDENCE IN COMPARISON TO ELOHIM it's not pure transcendence you know what's pure transcendence do you know or Not I don't understand your question. What's pure transcendence? >> Yes. My my question is I Okay. So I said that is alim in other words the the the exist existence that comes into being from the perspective of the energy that we call it's not pure. It's not it's not pure transcendence because it already has an association with colin. >> You have to be talking before any creation. >> Yeah. So, so what? So, I'm talking about before any creation. That's right. >> So, that's pure transcendence. >> No, it's not. It's a transcendence. It's relative. It's relative transcendence. Pure transcendence is whatus talks about and the really puts it into a lot of teachings XM we don't say al that's pure transcendence but here what why am I mentioning this because says so right here I would answer. God can do anything. IF GOD WANTS THERE TO be creation, boom, there's creation. Even though in in in the ut there there isn't there isn't uh I would argue that there isn't any inclination or notion for creation. So why isn't that a good answer? So I answered my own question by saying because here we're not we're not in we're we're not having a discussion about pure transcendence. We're talking about the the the the comparison between Elohim and Yudv. Does that make sense or not? I understand what what the Reb is saying in the in the mimemer. I don't understand where you're taking it. Meaning so right. So you have Elohim and you have Havaya. Elohim is the constricting force through which creation becomes possible. Hava is beyond that. But in order for there to be an Elohim, there must be a potential for at least a potential for the constriction within Havaya. >> Why? What >> one of the >> Why must there be God can do anything? Because it you can't have logically if elm who elimin has diversity within it then in potential Hashem also must have diversity. >> So you there was one word that you said that answered that that is correct logically. Co is not a word a concept of logically. K yo is the is the antithesis of logically >> okay >> that's what so that ca that question came I I guess I'm thinking in in in in logic you know the puzzle of we say prove to me that everything is not just my imagination it's impossible you know you're just part of my imagination. My life is part of my every and there's nothing other than my imagination. >> But your IMAGINATION IT BUT YOUR IMAGINATION ITSELF IS A created concept. >> No, but but what I'm saying is that argument is like a dead-end argument because there's there's nothing you can say against it. It's there's no there's no there's it it doesn't go anywhere. it it because it's so all-incclusive, but you also can't derive anything from it. >> That's that's another that's beside the point. That's not a that's not seal. That's okay. Fine. >> Logic. What you're you're saying he's he's answering in a logical fashion, >> right? Something. >> Yeah. Yeah. Okay. Okay. But by by by the way Rabo would would say to us when he would teach us these concepts in yeshiv he would say y is not stupidity can rock God make a rock that he himself can't pick up that that's that's a question which is based on our limitation >> that's all it's our limitation yes not God's limitation So >> you can't put you can't put our logic onto God. >> That's right. That's right. Okay. Let's continue. If you if you don't say that there is the concept of diversity diversity of where did it become into being hashem's name is the true source of existence let's read this long note the fact that we are that we see variation in our world that is there are manifold types of created beings indicates that there is also some degree of distinction within God's name havaya for it is the source of their existence. It would not be possible for God's name alukim to bring about distinction differentiation with a created beings were there not to exist at least the potential for such distinction within his name. This is what you said earlier. True. This often cites now this is important the analogy given by when water is poured into colored glasses it appears to have the color of the glass even though it is itself colorless. Similarly, Hashem's light is utterly simple and the distinctions into with different attributes comes as a result of the caim. Nevertheless, while it is true that distinction is brought about by the caim were there not to were there were there not to exist a possibility for distinction within the light itself. The light could not be enclosed within the ca following that motive. Although the ultimate source for the distinction between the created beings in the world stems from the letters of kashm speech that derive from his name or there not to be a source for distinction within his name. It would not be possible for the creative energy from that name to enclo itself within their letters. That's the Rashab's basic question till now. Now he has like a parenthesis. It's not a wherever it's written. Now he brings first he used logic. Now he brings a it's written. Let's praise Hashem the name of Hashem. He commanded and created employing the name indicating that the says and what does it say before doesn't say so is SAYING THAT THE ITSELF indicates that creation somehow begins in hava distinct and diversity answers that there's not it's not a solid question from this. The creation is brought into being by God's name differs radically from creation as we know it in it as we know it. Hashem, that's what I told you before. Hashem's name brings existence into being as a matter of course as it were. It is it is as if existence came into being spontaneously as a NATURAL EXPRESSION OF GOD'S CREATIVE POWER. This is the creation of what we call hidden worlds that are not revealed. That is lofty spiritual realms that cannot be perceived by man. Indeed, they are inherently unknowable above definition. It's not it's like blev. So there is creation coming from y creation meaning in the sense OF DIVERSITY BUT IT'S NOT OUR DIVERSITY. It's spiritual diversity. That's what we mean. For this reason, the verb in the above verse employs the passive form they were created indicating that the creation did not involve active effort as it were on God's part. Instead, they came into being as a matter of course. Hel, good morning. Good day. We're now in middle of chapter 19. Um, what's the page number that we're at right now? Uh, is sir? >> We're just going on to the top of page 155. >> Okay. >> Okay. I'm with you. >> Okay. You listen cuz this is a very deep uh chapter. It's important for the the continue continuity. Now that has another question on himself but based on a verse in the beginning borrow Elohim. Elohim created. So what do we see from what do we see from this? Who did who brought existence into being? Elohim. Boratious Bora. Hello Kim, not this made the creation through in the motive that that that name serves as the act of force bringing about existence and its power is evident in the created beings. It brought about So the answers, do you know what Elohim creates? Elohim what we call the revealed worlds. is explained elsewhere. Now among the creations of what we call hidden worlds, there's particulate particulization leading to differentiation amongst the creative beings. Whatever exists on dry land is in the sea. Let me let's read the note together as explain the sea serves as an analogy to the hidden worlds. In the sea there are a multitude of beings, fish, plants and the like. Nevertheless, when looking at the sea, all one sees is water. The identity of the individual created beings is not apparent. By contrast, the existence of the created beings that live on dry land is clearly visible. Similarly, the individual nature of the beings in the lofty spiritual realms of existence likened to the sea are sufficed and permeated by Hashem's light to the extent next page that their own existence is not felt. They're like fish in the sea. By contrast, the revealed world's almond is gala those likened by the analogy of the dry land. Godly light is not felt as powerfully. Consequently, the created beings are conscious of their own identity like the created beings on dry land whose existence it is apparent. So what what does the nashab say? Okay, look further just that means there is many details and differences in the lofty realms and they and their creation comes to shame hashem. So his point being this is all part of his question right his question was he you came after the question the question is we say that that transcends differences and differentiation and it's only Elohim the name of Hashem that gives a gives makes it possible for creation as we have it now to be shab's question is wait a Second, where does where does alim WHERE DOES COME FROM? IT COMES FROM THE SOURCE WHICH IS RAAYA. SO YOU MUST SAY THAT even in raaya there is differentiation. That's his question here. And he brings so far to sukim which seems to be contrary and he and and he and he and he reconciles them. Moreever the source for this particularization exists in the name itself form the name is you know what we'll we'll we'll we'll tomorrow we'll continue from here I I I please hil if you have a chance please learn uh read you know up till now because it's it's very connected and to understand it. It only gets harder. So you got to, you know, you got to uh sir Yashoya, you prepared. You're a real talented. I see. >> Prepare and reveal. >> Okay. See everyone tomorrow. Take care. Bye-bye. Good day.