Hechaltzu chptr 28- 4 necessary stages for success: Light, retraction, hint & revelation - RC Dalfin

Chapter 28 of the mimer of the I want to read inside the notes. They're very very well explained and and organized. In the previous chapter, the Reb Rashab began explaining the motives of revelation and concealment as they exist in their ultimate source which is God's infinite light and the timsum that brought about the withdrawal of that light. Okay. He explained the stages in the following sequence. A the initial revelation of Hashem's God's infinite light that's called in Hebrew. B the withdrawal of that light known as the tsimsum to the extent that all that remained was a concentrated point which we call and we learned it's called rashimu like for the word rosh. Number three, the emanation of a cav, a vector of light from the rushimu. And number four, and the manner in which the entire realm of limited existence came into being from the kav. So in simple English the kav the kav is responsible for what we have today. If not for the kav the symptoms itself would not make it possible what we have today. Why? Because simpsum is minimization. Simsum is the act of restriction. Simsum is the act of withholding. You cannot have a world that shines and illuminates and gives and is giving if it comes from the perspective of holding back. Now we spoke a little bit about in one of the last classes the virtue of silence of holding back. Remember we had a nice discussion about that. What I'm going to add now is the following. That even though that's true, but in order for there to be the emergence, no, sorry, not just not the emergence, in order for there to be the reality, not only the emergence of the physical world we live in, you must have it come from positivity, from giving. Let's take the let's take the example of the teacher and the student. The teacher has the rebi the teacher has so much knowledge compared to the student. It's infinite amount of knowledge. The first thing a teacher has to do is create within himself a reality. And that reality is there is something called student because the teacher the way he studies for himself in that world that doesn't exist student all that there exists is knowledge on the teacher. NOW HE COMES INTO A classroom and he wants to share his knowledge. Well, before actually sharing it, you have to bring to your own mind that the world of student is a truism is just as important as my own knowledge in my own self behind closed doors. And don't think this is easy. This is not easy at all because for the person who appreciates knowledge and appreciates quietness and stillness and to THEMSELVES THEY HAVE NO INTEREST in in everything around us. The Reba writes in one letter in the egress kesh one letter. Not that I went through every single letter, but I searched. The Reb says, "By nature, I am an introvert." Now, if you ask someone in the street, "Was the labba an introvert or an extrovert?" The average common man don would tell you he was an extrovert. He's always speaking, he's always demanding, he's always explaining, he's always singing, HE'S ALWAYS CLAPPING, HE'S ALWAYS GIVING out sedaka. He's an extrovert. comes along to Reba and says in his own letter, "By nature, I'm an introvert. However, the world needs all this. So, we leave our comfort zone and we do what needs to be done." Think about that. I thought about this long and hard. It's it's a very powerful lesson that what you see on the outside isn't what you get on the inside necessarily. Sims is the introvert. Kav is the extrovert. And that is why the Cav specifically point number four over here is what makes possible the entire realm of limited existence. And the entire realm of limited existence is something we want. Which normal person wants to be in chaos? No one. And if they do, they're not normal. And not normal doesn't mean they they can't exist. THEY SHOULDN'T EXIST. But they are in the realm of not normal. Non-normality. Normality is order. Chaos is abnormal. When you talk about a world as we know it, a world of limitation, simp is a notion of holding back, not giving forward, giving forth. That's what he says here. Now that is going to go to another area and that is that God makes this choice. In other words, Iser if if you if you ask the following question must God have must God create the world in this systematic four ways of rashimu and kav. By the way, those are the four buzz words for the four things, rishimu, and kav. Must he do it this way? No. HE DECIDES TO DO IT THIS WAY BECAUSE HE DECIDES AND WANTS A WORLD OF NORMALITY. Are there times when Hashem decides otherwise? Absolutely. There's been, there is, and there always will be because Hashem is transcendent, no limitations on the essence of God. Anyone that that puts God in a certain box, that that God isn't God. Like I've told you the story with the with the Jew arguing with Rabbi Shelon Pner in Pittsburgh. He says, "I'm an atheist." And they go back and forth and pose and says to him, "IF MY IDEA OF GOD WOULD BE YOUR IDEA, I'd also be an atheist. You don't know what God is. You have no idea what God is." Not that we [laughter] You don't know. You don't know. You don't know what to reject. You've made You've created [laughter] a figment OF YOUR IMAGINATION. THAT'S GOD. It's your imagination, you know, or Moses with the horns or the Jews with the horns. You've concocted ideas. That's Hashem. Really? Who says you say? So, that now is going to bring us into this part of a discussion. Let's go inside chapter 28. All of is not possible unless when there needs to be or there God wants there to be effluence coming from the essence of God. So that there is a systematic progressive way of the of the chain of of worlds coming from nothing into if that's the objective there must be then you have to have order you need the concealment contraction concealment of of the actual essential light for that light is separate and elevated beyond all. So it needs to be contracted as we mentioned earlier. We mentioned earlier the example of the of the teacher who's completely separate intellectually from the recipient and he desires to communicate. So he has to contract his his essential information and what is left over is one remnant one little point so and the moral regarding God's essence the essence of God was God in desiring a world of limitation is forced into contracting his own essential light. And what is left over is just one point which can be a source for the progressive worlds that come later. And this point that's left over is still very minute. It's just a point and it's concealed. So therefore therefore what comes about from the which he calls the is theector the lineup which is revelation. Next page. And this is what it says. Like the creation of the world that was first there was darkness and afterwards there was light. What does this mean? This means it says like the creation of THE WORLD. SO THE says specifically THIS WORLD WHEN THIS world comes to the idea of effluence leaves that Hashem is called in the sense the giver, the from above to below us and God has to kind of jump over. God is infinite. But when he puts himself into a position of he has TO JUMP OVER, PASS OVER. So therefore in the beginning it's dark. It's uncomfortable. It's a world of limitation which is the level of concealment of attraction. And afterwards what follows is the light. What? In other words, the one second is the darkness. The rashimo and the kav are both on the spectre spectrum of what? Of gilli. Yes, sir. Yes. I always thought that the dug was the jumping off point that separated creations of Rrookius from Gashmius of the the physical world. I thought that that was the dug. >> There's different types of dugium here. We're not talking about that. We're talking about an earlier dug. There isn't just one dlog. We're and and what you're talking about sounds like the the create the separation of creation of gosh physical matter from that's um that's that's that's caused through the timog is not referring to the dug is referring to the orange and suff preum as it has at as it comes to be have a [clears throat] an associ iation with Gash with with with with the emergence of the world then later there's another step another step of actual gashmas priya and so the answer in short is there are different levels of dugim um I believe there are myorim of the raim him on on Pes Pes where it talks about where Hashem passed over Passover and over there there could be a discussion about the various levels of dugim but but here he doesn't get into it. Let's continue. You see In every stage of the way from the transition from one world to another there needs to be this style. What's the style? Simsumu and kav. So it's not what's the word I'm looking for? not uh you know just in in in one place. It's a notion of three ideas as it applies in in every transition. >> It's a sequence or a process. >> Yeah, let's go on. After this happens, then afterwards comes Revelation and those three here is going to address I believe something that Zev you asked about last week. So let's I want to read the English note over here. However, in this case, in the case between Bria and Ail, not between Bria, the the nature of the concealment, the light under goes a a diff is different. In contrast to the absolute withdrew, absolute withdrawal, remember we spoke about it last week of light that constitutes the initial symptoms. The initials the manner in which the light is transmitted from Axil to Bria and is described in the analogy of passing through a paro. So we introduce new now a new word brought in and explained para which means a shade. Now look at the note. The initials dimsum involved a total withdrawal of the light. Otherwise, it would not have been possible to bring limited existence into being. The light of the cav by contrast is already a limited light. Therefore, a local withdrawal. You we hear here we call it now not an absolute please not an absolute withdrawal but rather a local withdrawal. Um, >> that's not what my text says. He says a total withdrawal. >> SORRY, SORRY, SORRY, SORRY. MY MISTAKE. I Therefore, A TOTAL WITHDRAWAL WAS NOT NECESSARY. NEVERTHELESS, to enable a transmission from one spiritual world to another, there has to be a typ because every level of the spiritual cosmos is unique. If the light on one level would continue to shine even if the amount of light that shines was reduced, THERE WOULD NOT BE THERE WON'T BE ANOTHER LEVEL. RATHER, it is necessary that there be a simpum involving a radical transition that intervenes between the loftier level and the level below it. However, unlike the first tsum that involved a total withdrawal of light, the tsimsum [clears throat] plural between levels in the spiritual cosmos are of a different nature. They are described with the term para shade. That analogy is appropriate to describe these transitions because when light shines through a shade, the initial source of the light is not seen and the light itself undergoes a change. Similarly, the light that shines in one spiritual world is different than the light that shines in a world lower than it. And the light of the higher realm is not perceived as it inherently shines forth. So what he said the kits is that there is also a aum but it's not what we call in Hebrews which means in the style of total removal removal it's called mute it's a simsum in the manner of minimization which is in the language of Capabola the idea of the para the shade. >> It's kind of like a dimmer. >> It's kind of like a dimmer. Yes. He explains further. So too regarding the process that occurs in which is a general in a general way it's an intermediary between God the source of the emanation and the created being it's also in the same way. Next page First the the essence of the source of emanation is concealed. There's a par separating and the realms above it restraining the light that shines in those realms and what's left over is one single point. This is the point of the youth of thee and only that can later be revealed says it can be REVEALED LATER BUT AS it's in the state of the youth it's still concealed. Therefore from the perspective of it's and what what what what's necessary for it to begin development a revelation is when it comes into comprehension and development amplification this is the second letter of the mentioned earlier all of the above is the the process of concealing ment with the tsim the tsimum originally the initial complete tsum and then the and then the para are way of making god's essence be accessible in a way to the world in the world in a way that the world is possible and limited and compreciated next page here we say this every day before we the world was created harsh. What was there before the world was created? It was God who and his name alone. means it this means that there wasn't just the God's INFINITY which is beyond which is beyond creation as the original light. In other words, like this when we say before creation there was who? As soon as you say there was God who and God's name alone right away that tells you it's not essence. IT'S PRECATION BUT IT'S ALREADY precation that there's something called IF IT'S ONLY GOD WHY DOES IT SAY hahoo >> yes he >> the do we consider the the shame of hashem as a bria creation >> yes >> okay >> but but but the answer is yes but on the on the highest level of >> it's like from our perspective is precation. But if YOU LOOK AT IT AS that's exactly what making the point that Hashem's making the point it doesn't say that's it that's that's his point that is emphasizing the note that before theum there was no concept of anything other than is light. The concept of a void and vacant space became relevant only after theum. The simple superal light filled the entire field of existence. Anthropomorphically speaking, before there was creation, I like the way he says it. To transmit. You hear this? Look how puts it like succinctly. To transmit from a mashi on a lofty level to a recipient on a drastically lower level, there must be symptoum and concealment. Now remember this this caveat is VERY IMPORTANT. NOT EVERY MASHPIA is on that level and not every mapp is on that level. We're talking about a Mashpia and and and and a and a who are, you know, be beyond each other. They're in two different worlds. Really in two different worlds. Okay. [laughter] Gives the example brought in you know not the example the concept. If you look at the essence of God is infinite light. All of these stages from emanator to emanation that's what we call from priatilus toilos where two different realities from ailus to bri it's they're all different realities yet nevertheless we said we said earlier you can't compare the different realities of preimsum to the to the to postsum posts simpum the it isn't necessary anymore to have simp total removal you've broken that you've shattered that once you've removed that nuda then the the re the rest is a matter of degree. So you STILL NEED SOME FORM OF WHICH IS THE PARA you understand the para is adequate enough for the transition from from from those levels BEFORE THE PARA BEFORE FROM AS to to to creation emergence of creation that a para would a para a veil a veil wouldn't do it a veil wouldn't do do it. Why? Because it's too POWER BECAUSE THE A IS SO POWERFUL. THE INFINITE SO POWERFUL. IT SHINES THROUGH. AND HE SAYS, "SORRY, IT'S IT'S GOING TO SHINE THROUGH. It's going to come through AND NOT JUST COME THROUGH AS A as a remnant. It's going to come THROUGH IN BIG TIME and and it's be too overwhelming for to for there to emerge a physical creation." Let me just finish. This is what I just said. Contra contrast the world before the world and indeed all existence even the loftiest realms of spiritual existence were brought into being there was no concealment of God's infinite light and god of it was no concealment. God's infinite light was revealed. So that that's the difference between preimsum. So you have three things. you have pre-sim and and then we have the uh the shade the veil the para um this is a very important chapter it's worth relearning and rethinking uh did you ever uh study this in the past this these ideas the way he lays them out here anybody >> I have but but this is a clearer explanation than I've encountered before that that's helpful to me Yeah. >> In it goes over these concepts. >> Yeah. Yeah. Yeah. Yeah. Um we spent a lot of time in yeshiva on these things. A lot of time and is amazing. I mean this is this is this is nothing compared to his discourses and I am bay where he gets into some of these ideas at length pages and pages. He he takes you for a ride into you know G genius in in this area of um and um it was helpful when Mashia a teacher of who understood this like Khan and others and they break it down you have inro you now you know there are people who know these these topics very very well and then and there probably are younger that are also very Um you see clearly you know I think it's a you see you know what you you study this I I I think it puts a college study to shame. [laughter] I mean you know this is uh this is [clears throat] this isn't just learning studying something and then going having a drink a drink in a bar. It doesn't work that way. In >> my philosophy class we I had a friend of mine who was called up by the professor >> and the professor asked him he loves his questions he loves his discussions but please don't come to class I and said to him I won't if you don't [laughter] I can only imagine this kind of material in that state of mind. Okay everyone, we'll see everyone tomorrow. Have a great day. Byebye. >> Take care.