Hechaltzu chptr 29- G-d is infatuated to create a world, you be infatuated for G-d- RC Dalfin

So we're learning uh from the rash. We're on chapter 29 p tests. [snorts] Let me read the beginning over here in this English version. In this chapter that Rashab continues to develop the theme mentioned in the previous two that the motives of revelation and concealment in Hebrew which is Gilui and Helm work in a synergistic manner bringing into being all existence existence. He focused on three points. A the original source of the revelation which is God's infinite light that's shown before the tsum before the contraction. B, the original source for concealment, which is the tsimum. And C, the revelation of the cav, of the vector of divine light that shines after the symptoms. He builds upon these concepts in this chapter emphasizing the transcendence of the essence of God's light and how it brings about the interreation between the motives of revelation and concealment. And now in simple English. So we have here two polar opposites Gilloy and Helm. Gilly and Helm are opposites. Hill revelations revealed hell is concealed. Not only is it a factual and practical opposite but conceptually it's two different approaches. The approach of Gilly is I want to be seen. I want to be known. I want to be around. I want to be public. HELM IS JUST THE OPPOSITE. I want to be to myself. I don't want anyone to bother me and therefore the modus operandi of each gill and helm oppose each other. So the question that we have to ask ourselves and that the is asking and explaining here in these chapters is how do they get together? They seem to be diametrically opposed of each other. And and what do we say? We say this comes from God from Hashem. That means Hashem has in himself the power of concealment and the power of revelation. Well, that seems to be an oxymoron. WHAT KIND OF GOD is it? You don't know. Make up your mind. Are you Gileio or are you Helen? What are you? And this question bothered all the philosophers, the Jewish philosophers and all the theorists and all the Talmudists and all all everyone and everyone in different ways depending on what they emphasize whether it's Talmud or Khakira philosophy or cabala or lateris Muser finds a way to deal with it tries to find a way to deal with it. That here in his in his in his ultimate style ofus says the way we're going to deal with it is based on an age-old concept brought in that there was mo filled the entire void before the that's as as as been saying that's in it's That's not a of that's not a kadesh of the alterb. It's not a kdish of that's inabola. But the question is how do you take that piece of kabola and interpret it especially bring it down to this mind to the over here. So this is where the balata comes up with this idea. It's elaborated upon the second section of Tanya which we learned and that is that the went through a transformation because the itself realized that a world that a world without revelation is not the objective. At the same time, a world with only revelation is also not the objective. What do they say? Too much is too is no good. Too little is no good. So what do you do? So you look further into Kabala and Kabala says there was a again that's not of that's aum on the or what part of the or how those are details that Kabala does mention briefly butidis really opens it up the Batana took that and really went went to the bank with it. He really really opened it up especially in his mimer in um in Torah R which he cites in the last chapter the a famous mimer of the Balatana which is the um mime forget Mas will come to me later maybe but anyway there he really goes into this concept and what is the idea the idea is is that there's two types of a complete removal or a minimization. He adds in yesterday brought in that is also called para a veil a shade. Okay. And he says that once there was the the total removal of the in a revealed way right away when we say when we say the or was removed it doesn't mean it went elsewhere people doesn't mean that it means that it's not in the conscious reality. It's not in the conscious reality of existence. It's in a in in in another plane, another domain. But not not that. Cuz if God forbid you say that or himself left, then where's God? Make up YOUR MIND. IF HIMSELF IS GOD AND YOU SAY GOD LEFT, HE WENT ON HIATUS. Where is he? And we have the same thing the rash night. We say night, hashem's energy of the world goes back and goes to sleep in the morning through we reawaken and we bring it back down at night. If he went away, how does the world exist at night? Why aren't we all don't wake up the next morning? There's no world explains it's only the the panmius of of the of God's energy has a the night of but what's left over is and that night we learn we live from that and tomorrow through and our and our and our and all that we we bring we bring DOWN NOT ONLY R the but we bring down a refreshed and a new R and this is explained also in the GS 14 which we learned together several times. So but then comes the second symptom. The second symptom is of of grade a little more a little less. So we call that para. Now, nevertheless, Gillu is Gilluy and Helm is Helm. How did they get together? So, Dashab said earlier and today he's going to emp more in the chapter. He said that that's because there is a greater a energy that's greater than both than both Gile and Helm that the Gile and Helm kind of lose themselves to what's greater and what's greater succeeds controls and that's how and and and and if the energy that's greater or what we call transcendence wants Gilly and Helen to get together. They get together because it's all about God. You know, in the morning I d say the words um I forget the words but there's certain words in other words many is already not important. What's important is God I the famous song of the Bich uh out is do I is do is do up is you down is you do you there's only one part of the song the Bich it's it's on the famous song the barich of it. In other words, so when when we're when we're when we're when we're when we're in touch with do do you you God if IF YOU YOU WANTS it to be this way, it's going to be that way. So that's what he's going to talk about today is the transcend transcendent energy known as atmos. Let's look inside the text now. And for example, the teacher before before he desires to teach and communicate information to a student at that time. What shines within the teacher? His own knowledge for his own understanding of the subject matter. He doesn't have to make a contraction only for the purpose of the student. He has to contract and and limit his knowledge and completely shift gears. So too understand with regarding Hashem before Hashem decided he wants a world. Next page. The concept of look at these words are entirely irrelevant. What shown? What shown was the essential light the aim of infinite God as he is inherently within himself all different expressions of contraction and and and expansion the parenthesis he says which which are also called concealment and revelation regard regarding the process of transmission. They're actually equal in relation to the truth of the infinite essential transcendental God to the point where it's impossible to say at that level of that experience. Normally Hill we say what comes before revelation concealment. Helm it was concealed and it was revealed. Says that when you say you're talking about a place where Helm and Giloy have a right of its own are important on its own. You understand? So in in that scenario in that scenario hell is before Gilly. Concealment is before revelation. But when you're at A PLATEAU WHERE THE whole concept of revelation and and um and concealment are not are not important on their in their own right. They only become important if if the transcendental transcendent god wants them to be important. then then it doesn't fathom the it doesn't f fathom the the transcendent god. Let me let me say it with an example. Let let me say it in this example. The rabb says this on the second page of the of his discourse is called tough sv 1906. He started for two two and a half years a a continuum of my murm. It's a fascinating fascinating uh teaching. I think Rabbi Sim Jacobson has is teaching it online now actually. Anyway, so he says there what what what's the reason God why did God create the world? The million-dollar question. So he brings from he brings some one reason is the nature of someone who's good is to bestow goodness. So since God is good by nature good therefore god wants TO DO A GOOD THING IT CREATES the world and the rashab refutes that argument. He says that's a true argument at a certain level but in essence it's not the ultimate and it's not why because don't PUT GOD INTO A BOX OF good and when Hashem wants to be he can be so to to put God into the box and condition of is a limitation. So it's correct as a reason at a certain level the level of tea but when you you go beyond teorah the reason doesn't apply this is what the says there number two says begin the reason why hashem created the world IS WE SHOULD KNOW HIM WE SHOULD understand him says that thank you very much that means you're valuing knowledge So you're going to limit God to knowledge. No way. God transcends knowledge. So the whole reason of desire is in in the level and experience of OF KNOWLEDGE. BUT GOD'S BEYOND KNOWLEDGE. So that rejects that reason as the ultimate reason. I'm making I want you to never remember as the ultimate reason. If it says in IT'S TRUE. IT SAYS IN IT'S TRUE. BUT THE RASHAB'S ARGUMENT IS THE I'M NOT TALKING ABOUT the ultimate reason. That's his that's his position. And to me it makes sense. I mean who am I? But I'm saying the way we have learned all these years the rashabs and you know you you have to COME UP WITH A GOOD ARGUMENT to to refute the rash's position. But anyway, but anyway, so then question is what's the reason why God created the world? If this is not the reason and that's not the reason, ultimate reason, what's the reason? So the says from the when you have a um AN INFATUATION, A SPIRITUAL INFATUATION, there's no questions. It doesn't make any sense. You're out of your mind what you're doing. Why'd you do it? I'm infatuated. Okay, you're not normal. SAYS TO RASHAB, GUESS WHAT? THAT not normal in holiness. One second. One second here. Let me finish. That not normal normality in in holiness is the ultimate not reason BUT THE ULTIMATE REALITY. GOD transcends reasoning. when we say right that those those are the the words of the alterb that the Rash quotes regarding a you don't it there's no questions so the the way the Rashab explains it is not that you don't you you don't ask a question on a tya the whole realm of questions and answers DON'T APPLY IN THE REALM OF TYA You hear the difference? When you say question, you say answer. When you say answer, what was the question? Question, what's the answer? Answer, what's the question? But so that means you're again boxed in to the definition and condition called question and answer. REASONING. HASHEM IS A TY. Hashem had a ty spiritual lust. THERE'S NO REASON. IT TRANSCENDS REASON. I think that this muscle I just gave you is similar would explain what we're learning here in this chapter. Helen vigil concealment and revelation are reasoning. So in their realm and in that experience you have to have concealment and revelation and you look at things from that perspective. BUT WHEN YOU GO INTO AXIMUS, WHEN YOU GO INTO TRANSCENDENCE, it's beyond it's beyond reasoning. IT'S BEYOND THAT'S WHAT HE'S saying over here. Hila, what do you want to say? >> No, I just wanted you to repeat that saying what you did. >> You mean a nit that that right? >> Yeah, that one. Yeah. is >> okay for a ta when one has a tava there is no question so literally simply it means what are you asking the guy had an infatuation that would be the English right like it makes no sense but the deeper types of the way that Rashab's typing it over here in the mimer is THE WHOLE REALM OF doesn't apply to tya. >> Understood. >> Is sir, did you ever hear this before? >> Um, I don't actually waiting to to jump in because it sounds very much like you're waiting into Manis Freedman territory. Um, [laughter] >> I'M NOT WAITING. LOOK, [clears throat] I'M TAKING IT FROM THE ORIGINAL, the Rashad. So that's so this is if you want to at some point for brag about this because I would love to hear it because when I tried to listen to him it he doesn't really bring sources he just tries to explain it in a philosophical reason but you just brought a source you just brought so um >> open up the text the second page >> I I I understand I think I understand what you're saying >> right right and and you know we heard the reb speak about it. Rabiel spoke I mean Manis and myself are students of Rabiel Khan. So but but again it it it goes back to to the rashab and that mind every every that went through the system and he and he made it through you know postm and and you know after um usually learn learns this but again the saying is from the balat from the alterbata is not it's the it's the when about to explain explain. And actually in Tanya chapter 36, he doesn't use those words, but he alludes to it. If you take a look at the first section in Tanya chapter 36, you'll see where he he addresses that also in similar words. Anyway, um maybe at times we we could fang about it. I mean, you know, um I don't know how much more there is to, you know, unless we >> people who are really going after Manis Freeman and calling HIM AN UPPERCUT. OH THAT oh that oh yeah well again you know manus is coming from you know from deepidic thought and and uh the world doesn't understand it doesn't know it doesn't want to know it and you know I'm not by the way I'm not saying man is correct I'm not you know I I there's a big debate amongst the kabad intellectuals but but but uh one thing's for for that the rabbis that are um cursing [clears throat] him out and all that are have have no have not learned like this. So you know and though and those rabbis that are not kabad that are started to learn and are listening and and trying to understand have not taken the position where you know he's saying a curses they say we we don't we don't understand the problem over here to me is and I don't want to get into this we have to learn the text and the mimer not talk about manus freedman now is that is that um they're not talking to each other it's it's like it's two different worlds mameish not talking to each other. And I told Manis's son, one of his sons, he has thank God, many sons, that, you know, because the the world is not taking it that he maybe he should he shouldn't say, you know, he shouldn't say that they're not a Kaye, you know, they're not a Kaye, but but modest of the opinion, you got to say the truth, and he believes this the truth and and let the chips fall. So, let them all continue their, you know, their their their ways. Um >> if you do ever forang on the subject I have a great story personal story to offer. >> Okay. Okay. Good. Let's continue back into the text. So he says um so he says that in the level of atmos and giloy are both shave are both actually equal. It's not possible to say at that level that concealment has priority precedes which is the concept of or to say from revelation there becomes concealment rather at that level both are equal also at that Even Helen [clears throat] and Simpson conceal and contraction IN COMPARISON TO HASHEM they're considered revelation. At that level the at that level revelation is called concealment and CONCEALMENT IS CALLED REVELATION. IT'S it's no difference to him at that level OF IT'S NO DIFFERENCE BECAUSE HE makes he creates it. He's the creator. That's that's the point he's saying. And this is what we mentioned earlier that before God, before Hashem, darkness and light are equal. The verse says even darkness doesn't doesn't obscure. Even darkness which is considered [snorts] contraction and concealment in comparison to the transcendent God. Now he talks about the revelation that's postum which we call light. It is not to be understood as light in the sense as we have light here. It's pure light. It is it's from this. It's dark relative to the cause of all causes. Next page. You talk about the transcendent energy, the transcendent God which transcends both concealment and revelation scholars. That's the answer from that perspective. They can be synergized. You can make from concealment. Revelation and revelation concealment because before darkness is like light both are equal. Remember this that were all all this was addressing this that theim um that Hashem says take revenge of mig with the who who sought to obscure and eliminate. And this is under the understanding how we bring unity and inclusiveness to the letters. The concealment of the little boys. Hey, it comes to its revelation if in the letter of hey and from the revelation of the letter there comes about another lower concealment. This is what we learned earlier. The concept of f to it causes the inclusiveness of this is because in the name of God what shines through is the transcendent which is above the progressive world which is also way way above concealment and revelation scholars but the hell that's how there is the re the the unity and and and inclusiveness of the two names of Hashem of Heli i.e. The hell next page in concealment the revelation which is the idea of the con the point and being the development of the point in the transcendent inf infinite god level concealment and revelation are equal and therefore it's specifically from that perspective that there could be inclusiveness of the two polar opposites which is what we call the the unity of so what does that mean in simple words simple words is very simple [snorts] if you go about it's true for every every situation with unity and discord if you look at the situation as I am I and he is he and she is he and this is my opinion that opinion forget it. There's not going to be unity. Everyone [clears throat] has their opinion. Everyone has and is entitled to their opinion. When you put aside your own domain, whether it be Helm or Gilly or right, your own smarts and you look to the higher power, peace and you do live in peace and that's the ultimate of his schol because Hashem in his in his infinite transcendence has room for everybody and that was the mistake of the which unfortunately because they were so passionate about their teachers message one said it has to be and the other one said really no our rebi teaches us gavor and the third ONE SAYS NO YOU'RE BOTH WRONG IT'S raim and they fought with each each other cats and dogs and they ultimately died. That's a breakdown. Breakdown. In other words, this is a wrong approach. The right approach is you have a shittita, stick to your shittita, but don't don't impose your shittita on someone else. I'm telling you, [snorts] if you listen and pay attention to the Reb's guidance and counsel to people, it always amazes me, you know, how it's not that he didn't mention mitzvah and trillin and and eating kosher things like that, but there was always it stopped and then it's up to you. You have to make the decision. In other words, not to say anything. A leader, a R, a rabbi, a mashia, a sadic, a go, a god [clears throat] has to give direction, but the rest is up to the person to take. And and and and I was talking to someone. I want to finish with this. I was talking to someone who went to see the tasherba and the tasherba didn't want him to print something and he said he offered him big money. A lot of details. I'm not going to go into the details. And he told the and he told him no, he's going he has to do it. He explained why. And this is after several attempts. You think the tashb would say get out of here. Have a nice day. He showered him with bras after [laughter] not accepting this reason and that reason. He showered him with bras. He told me this shabas. He said he felt such a goodness coming from this person THAT ALTHOUGH I'M STANDING IN FRONT OF you and I'm telling you I'm not accepting your idea and money you can't buy me with money AND YOU CAN'T BUY ME WITH HONOR AND YOU CAN'T BUY I believe this the right thing and I'm going to do it. So you would think that this Reb Okay, have a nice day. Have it your way. YOU REMEMBER THAT SONG? HAVE IT your way. Have it your way and out. He showers him and he gives him for him and his family. That's the idea. We'll see everyone tomorrow. Have a great day. >> Thank you. Bye-bye.