Hechaltzu chptr 27a- Darkness pre light. Struggles pre success, problems pre solutions- RC Dalfin

We're learning of the Reb. We're in chapter 27. We're coming towards the end. In this chapter, the Reb Rashab is going to take us into the world of Kabaha and uh deepis. And that is that this idea that we really discussed at length yesterday that there is a a possibility of synergy between between creativity and amplification that although they come from two separate places in the soul nevertheless they could live in in in peace. It takes the greater It takes the greater illumination of something that's greater than each on its own to bring them together. That was the concept that we spoke about and I gave a few concrete examples with stories and uh I put it on now. My classes are going on to Spotify. My uh everything is going on to Spotify with God's help. So you can drive wherever you're driving and you could listen to Spotify if you have that access as well in addition to YouTube. So let's learn now chapter 27 to understand this better than we'll understand it by prefacing initially the concept of concealment and revelation in its original source. And as the sages say, at the very beginning when God created the world, first there was darkness and then there was light. What this points to, what this this this Talmuda teaching points to that there was at the very beginning of creation darkness and then there was light which is the equivalent of what we call helm concealment in revelation. And then there was the synergy between darkness uh between darkness and um and concealment synergize together with next page, light and revelation and and and out of the and out of the concealment came the revelation. So what the Rashab is saying here that this idea of bringing together opposites begins at the very in at the very origin of creation. When Hashem created the world, the Cabala teaches there was right complete darkness and and chaos and and not and all of that and void, excuse me. Then emerged the world briaim. The Ramban teaches that Bora means there came about revelation. So just as in the example we've been given throughout our classes that in order for there to be revelation there needs to be first there needs to be concealment. Right? The teacher who desires to reveal and to teach students must first conceal his essence, his knowledge. And unless he does that, if he doesn't do that, it'll cause by the student chaos, confusion. And the same is true with parenting. If a parent acts in a way that the parent reveals too much to the to the child to the children that causes a problem. There needs to be a distance between parents and and students. There needs to be distance. I'm sorry. In children, it's one of the problems we have today where every child is a chat friend with the father and the mother. No, sorry. I'm the mother. I'm the father. You're my child. And you need to set those boundaries. If you don't set the boundaries, you got a lot of problems and you're going to have worse problems. It's it's it's and it's not a I'm not cursing and I'm not uh giving you the future. It's just the facts of life. The teacher has to create boundaries. How do you create boundaries? By hiding. By that's not a good word. By concealing, by minimizing his knowledge. his knowledge he has to you know reduce, hide, conceal. I once met >> Timum. Exactly. I once metam in um in the gate the the the goavesdon of the the over there. I think his name at the time was Rabbi Weiss. And I ended up davening in his uh shul which was in a building in the same building he lived. And I met there uh a a a someone who was a a grandson of of of of aidic reba who I met in crown heights as well and I knew that he had a very strong relationship with Rabiel Khan my mashia. So I asked him could you tell me what in your opinion what is so amazing about Rabiel Khan. I wanted to get his where you know and he wasn't kabad actually he lived in the upper west side uh in the upper west side and um he was a very successful businessman and together with that he had this lineage and I think he learned in lakewood what he he was all around a very successful person very successful I don't you know I don't so knowing that he had had this relationship and he actually learned to I don't know if every day or every week whatever while he made while he learn while he lived in Quran I said oh no so I just asked him so he said his this is what he told me's genius is not in what he says his genius is in what he doesn't say did you guys hear that his genius is in what he doesn't say it's easy to be a genius in what you say. Everyone hears you loud and clear. Wow. Unbelievable. Great idea. What about the And I just want to say as an aside for a moment, that's really true is in the the depth of this approach to Hashem is not in what is revealed in what I say, it's in what I don't say. Now you go figure it out. Now why now now you you shouldn't be wondering why most people don't become kabadnik because this is a tough road to go figure out and come to the conclusion that what I don't say is the ultimate and the deepest and the highest you need to be savvy for that and you need to have patience and you need to really spend a lot of time and thought but anyway that's not for now that's where I bring it. So the the reb is teaching us here that this of as says or he calls it and if if accessed and done right it's an unbelievable tool for growth for growth. You understand? I I I you know I'm in my 60s already and I I I many times I reflect on things that my teachers taught me when I was a young boy, a teenager, etc. And I think about some of those things and only now do I realize the depth in some of those things and I also realize some of the things that I missed opportunities because I was in a mode of gilly. I was not in the mode of Helen. You want to hear an example of that? >> I got married. I was 23 years old. I got met my wife's from Australia. So I went to Australia with a family to get married. And I metam of the of the Reb and the and the Fredba and the Reb. And it was it wasn't a large community, but it was a very small tight-knit community. And what I was into, this was just a gold mine. A gold mine. Two weeks later, I was in a plane. Yes. Misha, >> sorry to interrupt. Just was this in Melbourne or Sydney? >> In Melbourne. >> Okay. >> Two weeks later, I was on a plane back to New York. And my wife asked me before before we left, why are we leaving so early? You know, we could spend some more time here and you can get to know the people better and on and on. And I said, I would love to do that, but the rebanging I got married on Purim uh cotton was a leap year. I was there for two weeks. So two weeks later it's pouring and there makes a faban and I didn't want to miss the fabangan. I wanted to be at the fabangan. So I and that's what we did years later. I said I made such a mistake. I mean again everything is but here I had at my fingertips these genuine older that I could have spent hours talking with them, learning from them, fabing with with them. I would have had another I WOULD HAVE MATERIAL FOR ANOTHER 10 BOOKS. And because of my zealatry that I HAVE TO BE AT the rabbisen which is what I would call gili revelation you understand it's amplification being a 770 with 5,000 people with the labba THERE'S NO GREATER REVELATION THAN that it feels great it it's special and it's a good thing the helm what would be the helm the concealment and darkness would be staying in Melbourne spending time with these older which of course I I would gain from it but compared to the rebangan it seems like it seems like a no-brainer but in hindsight now I realize that that was a short a shortcoming of mine it was my youthful zealatry that drove me to to tell my wife, you know, to to say, "Let's go. We have to go back." And she I remember saying, "Say, stay a little longer." I said, "No, I don't want to stay longer." So, you wake up, you smell the coffee, 20 years later, 30 years later, 40 years later, cuz they're all gone. and Barashem I did hear things from them and I've written about them but I'm just saying that there is a virtue tossum you know this is so antithetical to the world we live in I I think about this the world we live in is all about self-gratification immediate gra gratification giloy giloy gilloy in your shoes Who's appreciated more, the big talker, THE BIG TEACHER, OR SOMEONE SITTING IN A CORNER to themselves? It takes a a a um a smart person. It takes a a a clever person. It takes a deep person to realize that's the answer. The one who's quiet, unassuming. There lies the deep, the deepest, the hot, the strongest, the best. By the way, I got to give credit to because we saw that in the Reba in the 1940s and ultimately chose him as the Reb over his brother-in-law who was more of a public figure, more not flashy, but you know, had a an imagery about himself as a statesman, a top hat with a very nice comb beard. you know, you know, he had and and he was older and he knew everyone and anyone in in the greater New York area from when he arrived cuz many of them came from Russia or their parents and he knew them and the said, "You're a great man. You're a special man and we have a place for you." But for a Reb, this quiet man who's so unassuming, who who no one knows really what he's thinking about cuz he doesn't talk much, you know, he is the one to lead us in the next generation post Holocaust. So they made a great choice. They realized that this hell, this symptom, this is where it's at. But by and large it's not that way. So this is what the mimemer if we take this these these these deep ideas that we're learning these I want to like you know actualize them so that we can walk away with something concrete. This is a concept that the speaking about over here said first there's darkness and then the and then THERE'S LIGHT. YOU HAVE TO HAVE DARKNESS FIRST IN ORDER TO APPRECIATE LIGHT. YOU GIVE EVERYTHING TO A CHILD, believe me, it's going to backfire, spoiling them. And the same is within our life. So the appreciation I say to myself and to my friends and to others, you know, the the fact that we heard we had the Reb for 42 years physically alive, that's that's a blessing. Now take that and you know go to the bank with it. Make something of it. LET'S SEE WHAT YOU'RE WORTH. YOU WERE YOU WERE SPOONFED EVERYTHING. 42 YEARS. Hashem says that's it for now. That's it. Right. Okay. Now what are you going to do with it? So and I mean a lot of nice things are happening and important things but that's the whole idea of when you have in other words now when there's darkness is not physically alive and all that right but it's it's darkness but with this darkness you can make light you make the ultimate light let's continue in the text so he says known which what's written in in the safer book called the tree of life before the the first contraction the first contraction which is called the empty place the place of void. There was nothing there except The infinite light of God filled the entire area was the revelation of the infinite God as he is himself. Next page. This is what we say in the morning in the preliminaries to David is before you created the world all there was was he God and his name alone and as we also say you are holy next page and your name is holy and so too we also say at You are one and your name is one. This is what Cabala calls is the level of kingship within the infinite God which is referred to God's great name. The great name now you know is sir what is referred to you have an address now you have a link it's called the of the infinite which is included in the very essence of God in actuality and afterwards God contracted himself. Why did he contract himself? Because that wouldn't be able to be the emergence of a physical world if the infinite infinity of God is present. So what did he do? As said he made a contraction on his infinity. So the original energy and light and illumination of God removed itself and it it included itself back in self. By the way, it doesn't say here it got lost. It doesn't say it was eliminated. It took a retreat. Where did it retreat? Back into the godhead. So if THE AFFINITY OF GOD WHICH WAS all over takes a retreat what's left a place where something can emerge which is not godly. There has to be a remnant of the original light. This is called listen to the word. Okay. You'll see that in different discourses. The rishimu, the rishimu means a remnant. There has to be a REMNANT OF THE ORIGINAL LIGHT. WHY? >> Or impression. Impression. >> An impression. Thank you. WHY? YI. MUST THERE be an impression? I'll tell you why. Because if if there isn't an impression, we go off on our own cockal ideas and we COME UP WITH CUCKOO IDEAS AND WE GO ASTRAY. You have to have it based and predicated on God's light. Okay? Very, very important. This is a lesson for you in your art. I'm serious. that that the the idea of infinity, that creative idea that comes to you must be there must be some remnant remnant of it as you continue drawing and stroking and making the picture and all that. If you lose sight of the idea AND THERE'S NO REMNANT of the idea anymore, that painting will come out not great or not as great as you want it to be. There has to be in the in the in the details of the painting a remnant of the in infinity which would be in this case the creative idea of the of God's infinity. Infinity Moshe means removal from details. The abstract. Okay, maybe that's the right word. Mo, the abstractness of purity of holiness needs to THERE SHOULD BE SOME REMNANT of it as you continue drawing and developing because that's what he's saying here. Doing the way Hashem does it with the world, it works. A world emerges. A world that emerges based on a remnant of the infinite light. Let's continue. The remnant is just but one point. Next page. Kudas the just like we spoke in the previous chapters about the point of the kud is called and in this point it includes everything in potentia that could be and will be in the progression and development of the energy. Next page. This is what is left over of the point after the contraction since the original light and illumination. The world worlds cannot receive this. It's too overwhelming. Hashem made it that he concealed and contracted this infinite energy within himself. What's left over was only a point. Next page is which is a mere it's like nothing if you compare it to the entire infinity which this and only this amount can come to revelation and he gives a to understand this he gives a parable from the from the parable of the of the teacher the mash the influencer and the recipient as we mentioned earlier sends the very essential information of the teacher the recipient cannot receive because it's too overwhelming therefore has to be the teacher should hide within himself all of his depth of of his knowledge and what remains over is only one point which can be received by the recipient. So is using this now as an example a parable. So so to in the moral we understand this is the way it is in spiritual terms. the essential light of God was concealed and what was left over was only the point of remnant um an impression as says an impression that impression is is based on the the ability of the emergence of the worlds to receive num however okay we'll stop here and uh yeah we'll stop here and hopefully tomorrow we can finish any questions on this clear okay doesn't everyone have a great day only >> the last >> yes what dolphin >> yes >> sorry that last point >> yes >> or may maybe I'll ask tomorrow we can maybe go back a few lines just to drop I I didn't qu I didn't catch in terms of the the world's The last point that you said before I didn't I didn't catch the >> he's saying he's saying in the moral the the the worlds the world that's created can only be if the infinity of the light retracts to within itself just as the teacher's knowledge the infinite knowledge the amount the teacher has to hold back and then what what he leaves over is just a little bit that is applicable and able for the for the recipient to receive. So too the worlds now have something a nikuda that from that nikuda that which is a remnant an impression of the infinite light of Hashem they could accept and deal with and and develop. That is the that is the uh moral to the parable that he gives. >> Okay. >> Okay. We'll see everyone tomorrow. Have a great day.