Hechaltzu chptr 23- Inspiration & Amplification: Both are needed, 2 points of the Yud- RC Dalfin

So, we're learning we're learning this uh theu and uh I will review chapter 22 since you weren't here and yu is here a little bit so we'll go over it again. Chapter 23. Uh, I'll review it maybe or orally and then uh we'll see if there's time left. But basically, let me let me let me bring you up to to speed here. The Reb in this in this treatise he >> seeks to Y mute yourself please. He seeks to to explain why it says in the Tyra that Hashem took revenge. Hashem takes tells Mosherenu take revenge of a nation called Midian. But when he says that he says you you're taking revenge for me you Hashem and he uses his name Yutk V. He doesn't use his name Elohim or Kale. So that's one question that he asked at the beginning. So in other words, you have Misha the text, you have the you have commentaries on theus asks questions on verses in the or it's in a way similar but different to the questions that those standard commentaries like Rashi Ramban Clayokerim ask or or and definitely how they explain the the the the passages as is about the study of divinity. So seeks to understand the divine message in the in the Pik in the in the verses as well as a takeaway. Well, how can we become better yeen to serve Hashem through these verses in the Tyra that happened thousands of years ago? So here too, the Rashab uses this approach coupled with this overall standardized approach to Tyra thatus uses. This particular mimer is was said twice. Once on Simra uh 1878 uh 18 1898 and another time on Paris 189 1898 and both times it was associated be because there were in their shoes and there was a a relative of the Reb who was very stern and he looked down at people. He didn't have or as the says and implies he had, you know, it's amazing when you think about he's he's talking about his own relative another and basically he's telling the fact that you didn't you know you didn't drink from that person's cup because you feel that the person's unsanitary and all of that whatever the case it's you put two two together okay it doesn't say what I just said you won't find that anywhere in writing. But if you put two and two together, I believe that's that's the meaning. So the question is the question is how what do we do about that? You know h how is how is how how are we to avoid that that that feeling? So here the rashab says you have to know that what's taking place is that mid represents a direct opposition to Hashem. Hashem in Hashem's holiest form i.e through yud that name of Hashem the vfke is the holiest name and midyun seeks to obliterate that. How? Because minion stands for rift, argumentation, divisiveness, strife, or in simple Hebrew, yes, yes, gya, ego. And Rashab develops the point by saying that this isn't one, IT'S NOT A PARTICULAR PROBLEM. IT'S THE SOURCE OF ALL PROBLEMS. The ego, the eye is the source of anger, the source of tya, THE SOURCE OF ANY TYPE OF MALADY that a person has. It all goes back to ego, which is interesting. I think we once spoke about how this in a sense differs than uh Freud's Freud's conclusion. Freud concluded everything goes back to sexuality. and and and they say everything goes back to ego. Here the Rebba by the way wrote something similar to a psychiatrist and the Reb said one minute the Reb said that you know you'll find that Freud says who is man the sexuality the sexual part that that's that that's what drives man and what does the ALTERB SAY WHO IS MAN THE IN FREUD IDENTIFIES KIND OF THE SCHMUTZ OF THE person you know I mean the you know THE THE PART THAT THAT causes right and and AND ALTER SAYS NO WHO IS MAN the nish but for the nish to act and and and to do what it's supposed to it has to rid itself of ego yes mo what do you want to say >> I want to say two things first of all um didn't uh first of all rein there's a a vibration noise I don't know what it's coming from when you're speaking something's near your microphone phone. I don't know. There's a the when you speak there's like a weird vibration. I don't know if there's something there. That's number one. Number two. All right. Maybe maybe we can check it. Didn't Didn't the Reb Rashab didn't Is it true the Reb Rashab met Sigman Freud? >> Yes, he met him in 1903 in Vienna. Correct. >> Okay. And uh it's been already written about and discussed uh both in uh our texts and uh elsewhere and there's a lot of controversy about it and it needs a class for itself or maybe several classes but not for now. Okay. So going Okay. I I I don't know about the the noise uh for now. It's >> it's I don't know what it's coming from. It's coming from your end. I think I I but okay. We'll we'll we'll we we'll we'll we'll see see as we see as we go. >> Okay. But you you hear me? Just there's some there's some additional noise, right? Okay. >> It's interesting. I I hear you fine, Mosha. I hear him totally fine. The rabbi is coming in loud and clear. >> Okay. But you're listening on a phone and Moses is listening on a computer, right? No, he >> he's coming in he's coming in loud and clear. But but when he speaks There's something that's like a there's something that's picking up some sort of like a like a vibration noise. Okay. >> Okay. Let's go. Let's go V for now. So the the Rashab says so therefore in order to know how to just rectify the problem we have to know what VFK since since this mid is the opponent of Yudv. So in the first few chapters 21 um and 22 he explained what the is which is the geometrical point of flash the idea and and in chapter 23 he's going to now explain how there's another aspect of the second idea of kma and this idea of kma lends itself to the emergence of bina let me explain explain that the the the generally speaking let's take a teacher and a student the teacher who has the knowledge if the teacher doesn't make a tum doesn't contract his knowledge his right the world of the student cannot emerge forget about me forget about the information forget ABOUT THE INFORMATION WE'RE TALKING ABOUT that there is a concept an idea called student world of student world of other. If you're only into yourself nothing else exists. No one else exists. Even though you're you're surrounded by people and by ideas but you're really in yourself. The ultimate of KMA which is the higher level of is the ble the subservience to Hashem in a way that all that exists is God as infinity from that perspective you can't have you can't have a development an emergence of something that that's that's outside of the inside outside of the essence. So what does the teacher have to do? He needs to contract his infinite right and in his mind still in his mind he has to make room for the possibility of a student of a world of a student but it's all in his mind. It's not yet I can show you equations and and particulars and details. No, I'm not there yet. Right. Simple simply speaking, a person has to say I'm not the center of the universe. There are others that also exist in the universe. Hashem, God made the universe, not only with I and me and I'm the center of attraction, but I'm only part of it and there's a whole other part that says in this chapter 23 is the second aspect of the Yud. And Moshe, if you have the text that we're using, it might be on page 196 of yours. Do you see there's a diagram beneath the lines of the yud, the euro cipher? I spoke about it yesterday. If you weren't here, I'll speak about it again. Do you see the yud in the diagram or not? It's 95 or 96. I don't know what page. >> Yeah. Yeah. Yeah, I see it. >> Yeah. Okay. Well, the rashab says and says in this, but there's the upper part, the coats, right? We call that coats of the yuda. Correct me because the other cipher >> actually it's actually actually you you the coat is the lower left part the tag is >> the tag I'm sorry I'm sorry >> yeah okay >> so he says the tag is going up I want you to concentrate because one day you might make a piece of art based on that what our discussion now the the the tad is going up why is the tad going up because that's the higher level of IT'S LIKE HIGHER AND HIGHER. IT IT'S GOING TO IT SOURCE. So we have the body of the yud, we have the tag and we have the coats. Now he says look at the coats. The coats is not only a tip at the BOTTOM BUT IT'S CURVED TOWARDS THE LEFT. WHY? BECAUSE WHAT'S THE NEXT LETTER TO THE yud in in the shame? The hay yud yud buff. So the little coats isn't a curve to the right or even straight BUT IT POINTS TOWARDS THE LEFT TOWARDS THE HAY. MEANING FROM HERE THERE'S the emergence of hey which has been a which is the plateau of of development and understanding. That's analogous measure to the teacher who who who who in his mind remember we're still in the yud. This is part of a yud. THE COAT IS NOT PART OF THE HEY. THE K IS PART of the yud. So within the yud within THIS GEOMETRIC FLASH WITHIN THE teacher's mind there's that part OF THE MIND THAT LOOKS to go away from student and then there's that part of the mind that says I want student I want communication I don't know how to communicate yet because I'm still in the yud which is a flash it's an idea I don't know what THE DETAILS ARE BUT I KNOW ONE THING THAT IT IS PROPER FOR FOR THERE TO be a student a development i.e. hey i.e. Beina Mosa, any questions on this? I want to make sure you got what I just said. You understood what I said. That's why the tag is straight up kind of and the k is curved to the left. That's what he says in this chapter over here. Then there could be the hey and this is what he says towards the end of the chapter two pages later he quotes the safy of the book of creation which is attributed to Abrau Abra authored the book of creation. It says there Comprehend with wisdom and intellectualize with comprehension. And the Rash asks the question is what is. So it should say like this use the wisdom USED IN THAT PART OF THE BRAIN called for that's use be wise with and be um understanding with beina. It doesn't say that. It says just it mixes the two from the word. That's what he asks at the end of the chapter here. And he says briefly that there this shows that there is a relationship between the two. And he says this relationship between the TWO CAN ONLY BE BECAUSE OF THE COATS OF THE YUD. If not for THE COATS OF THE YUD, THERE WOULD BE NO relationship and association between THE PLA PLATEAU OF THE PLATEAU of our example the ra the teachers in his world and the student in his world. They cannot communicate with each other. And this is what happens many times both in lectures and in real life and in parenting and in all kind of relationships where we have two people but they're in two different domains and there's no communication. There's a breakdown because there isn't the intermediary that puts the two together. What would be the intermediary? the little kites of the yud that in other words who needs to make the emergence of bina be possible the emergence of the world of the student possible the teacher the yud the YUD HAS TO FIND WITHIN itself that he the it becomes stronger and better if there's a beena If there's a recipient, that's what he says. It'll be explained in detail chapter 25. So we won't go into it now. Just the kitser. Let's read the kitser. Two levels of A point without form and a point with the form of the letter Y. The first of these two levels refers to the manner in which a person initially extends himself to grasp an abstract and idea. The second represents a lower stage in which he crystallizes his conception. However, even in that stage, he has not ampl he has not amplified it to the point where he can comprehend it. That is achieved through bina. Thus, and bina respectively represent concealment and amplification. They are joined by the lower protrusion of the yud the coats. The rebab explains how and are joined in unity by quoting which speaks of the potential to understand through wisdom and become wise through understanding. Yes. Why why does why does the Reb use why does he say is he connects it to concealment? Who would have thought that that is that that initial that flash of light? >> Yes. >> Yes. But but I if you're if you're if you're in thought and you're thinking about something and all of a sudden you have an idea and then I ask you Misha, could you tell me about the idea? the the general the general answer will be I I can't tell you yet because it's just an idea. I don't have any form. >> I I just know it feels right. So pure is not uh development. It's not understanding. It's just inspiration. Wow. What? Right. People go to lectures to to var TO DRUSHES THIS THAT and they come home inspired. THEY SAY IT TO THEIR WIFE. IT WAS SUCH A GOOD TORCH. AND YOUR WIFE SAYS TO YOU, "MOSHE, WHAT DID THE RABBI SAY?" OH, I don't know. I can't tell you, right? IT'S BUT YOU WERE INSPIRED. YOU TRULY ARE INSPIRED. But you need to not now go back and hear it again and and and and learn it and think about it and really, you know, break it down. That's not so that's the state of beina. The state OF IS A STATE of inspiration idea that lacks you know um what he says here what's the word he uses here amplification the amplification is missing you follow these ideas >> yeah but I have a question okay so we know when it's referring to women right we say right yes women have a certain they have a certain emotion or certain that men don't necessarily have. >> Okay. >> Correct. >> Yes. >> Okay. So, in in the the way that the Reb is talking now, the there's I mean, this is just my understanding. The difference between would be in something that's more physical like like a more intellectual but physical knowledge, wisdom. And the would be something that's from out of this world kind of. No, just just the ju just the opposite. >> Just the opposite. >> Just the opposite. It again in in this scenario the way explains it. So let me let me what you're quoting is is is a is is a kazal and it's not analyzing it from that perspective. But even for that perspective what he's quoting is more on understanding it. It says the word understanding be we're not talking about understanding that it's really similar to what Mosa asked before. We're not talking about we're talking about the flash the inspiration. When you have an idea y you don't understand anything you just say wow gavaldic right let let's use another English word the power of creativity a creative mind a creator A CREATOR IS NOT A COMPUTER ANALYSIST WHO DEVELOPS IDEAS WITH WITH WITH NUMBERS that's completely out of the creator creative force creative forces that's the idea that's what we should go FOR HOW WE GET THERE I have to have an analysis I have to have a group of people. So being aa being a yada practically means that women that women in this area of implementing ideas are much stronger. Simply speaking the man can have the greatest ideas and nothing will come from his ideas. You need a woman, a wife, etc. to take it and break it down and into the house to that's why she's called the abias right great ideas millions people have great ideas and nothing comes from ideas you must have the abias okay will learn toem have a great day >> very good stuff very good stuff >> thank you thank you and we'll be on this same platform good I got it now byebye take