Hechaltzu chptr 7- Essence includes opposites, purity requires opposites - Rabbi Chaim Dalfin

So, we're middle of well, we're finished. We're holding chapter 7. Now, let's turn our books to chapter 7. Uh that's on page 51. So again, let's just briefly and quickly read uh the kitser on page 50. Kitser within each of the essential powers using as an analogy fire and water there is the element of the other one within the main one. I I use the words you know the uh dominant gene versus the recessive gene that concept. And the Reba says this is true in every matter e every element of existence there is uh uh a recessive element of the three other three other elements right this is fire wind water dust And the Rambam speaks about it. By the way, it's not this is not a of the chapter one of Tanya. This is uh life. This is reality. And the Rambam already speaks about it and many other holy books preceding the Balata speak speak about it. When we go through the process of division and we reveal this element, this recessive element within it, then the two elements can combine, can join. I also want to make another remark. I discussed this uh with my friends online yesterday. And we're looking into the the if if there are early sources to the wordim. You remember I spoke about that yesterday. So um so far we have not we're looking for it first in kabad sources. What's the earliest kabad source that that's quoted and used? We're not sure. We're not sure that that the alterba in his discourses that we're not sure if we find that language. So, it's an ongoing um research that we're doing. Just wanted to let you know. What we do find is the word orimb's myim as referred to by the early hisidim and subsequent generations of 200 years ago etc refer to what we call today myim discourses as adrushin. What does the wordian come from? Medish, exposees, expansions, sermonizing. One of my made a very good point, very good point. He says if you take a look at and many many many of the it's like medish for example there's a there's a mentions right we say at night in the blessing in the evening blessing the first blessing when we in the service in the evening service called mariv so mariv means kind of the dark you know the darkening it's dark it's dark outside then with praising god for bringing darkness etc. But says the word and again it's not his but he he mentions it in this context in a mimer refers to means sweet from the word arv not as as you know being um responsible for each other guarantors that's another I don't know if he brings that there but mara means you you take darkness and you transform darkness is moa and you make sweetness of it. That's that's that's a dro that's what we call adash. That's not literal. And and he just slips it in and says it in a line or two and then goes on. Right? So my friend pointed out how we you have lots of that in my in in in those early discourses and maybe that's one of the reasons why it was referred to asim from the word medish. I I personally don't think that that's the end all. That's why I I don't think that's the reason but it it could in include it. I think the the word drim is much more than just a medish. Not that the medish is is not adequate enough, but medish is niga the Torah is the revealed part of Torah. This is the panas of the inner aspect of. So to say that aidis of a of aid in this case the bal is a is a a medish is a it's like a a mid coming to a a shul and giving a dra a myus is not a dra. Now again I'm saying clearly that again we don't know h how did people refer let's say you were in the base med when the alterba set a what we call a mimer but then it was right called the drush maybe they said oh the the the the balata the sadic is going to say I wouldn't be surprised that commoners regular people who weren't very learned that's the way they would speak, right? It's like today if you're not kabad, you don't know the difference so between a and a mimer. So many people have asked over the years and probably you've asked yourself what's the difference between a and a mimer because th those are two words today that are used in kabad circles. The rebika and the rebba said a mimer. What's the difference? Means a talk. Mr. means a discourse. Well, in kabad lingo, the kabad lexicon means when he spoke in in the regular the regular way we all speak. Of course, it was and there was a direction and a beginning and a middle and end. But it was conversational means conversational, right? Went out to the field. What does it mean went to the field to have a conversation with God? He spoke to Hashem. It was afternoon time and he and he spoke to Hashem at Ma in the field. A mimemer in in today's I don't mean just today in in in the Kabad ethos is something else. It's it's this uh angelic and more than angelic godly uh this is the belief and the tradition believe that revelation that god revealed to the sadic and the saddic opened his mouth and it came out and a certain day and a certain shabas and a certain yumpt and then we study it called the mimemer. So it's not just a a drussia. In other words, a drussia is is simplifying is simplifying what a rebabad reb taught. A kabad reb wasn't a he wasn't a rabbi. He wasn't giving a standard sermon that you get from your rabbis. Shabas during or Friday night, right? In in in the car bashul, for example, they have a five five minute short talk. The rabbi somewhere else says very nice. That's a >> TMT. >> TMT. Okay. What is it? Why TMT? >> Two minute Torah. >> Two minute Torah. Okay. I said that's more of a of a of a druss is not saying but nevertheless with everything I said you should know that it was called the mymoram were called at that time. So my friend again my friend thought maybe because style uses medish like um words ideas like I just gave you an example of mari vari right and I'm saying that it it it could include that I hear it but that's not I don't think that's the the reason why it was called anyway let's go back to the text page 51. Now the Reb says so too just as we discussed this idea that there is a division within fire and water etc. That that really is one if you f you know if you go back to the source so too is regarding the division that takes place in wis in the component of the mind called in comparison to makes the ability it it it's the potential of of of the of of creating the division and compartments within intellect. The initial state of an idea the creative flash who it's like a general point without any details and therefore therefore it is contrary to a second type of intellect which seems contrary from this first idea. So in other words within the first aspect of which is the creative flash there this creative idea seems opposite a second idea and through this component of it divides the ideal into many details. Next page 52. Not only does it divide it into differences, but it it also divides it into oppos opponents, opposition, things that intellectually are against each other. So they're not just different, but opposite. And as we said earlier from the perspective perspective of the essence there is within everything it and its opposite. So too in any in every in intellectual idea Means you're forced to say you must say that there are many ideas different ideas and opposite ideas one from the other. And when you divide very well the details within this idea You it must be that this idea will express itself in details in various kinds of details different from each other. There is a logic and reasoning to each to each position. or this one reasoning obligates kind of that you can you can you can explain it in in in two different ways. Let let me tell you what he's saying here in in simple English can have an idea and in your own mind you could take the idea one way you could take it the other way and and and not only are those two ways possibly different different each other but opposite each other right when when you come up with an idea and and we see this we see this a person has an idea and he conceives it a certain way and someone else says I see it completely different or completely opposite the way you understand it. So just as it is by two people, it's also within your own mind. It in other words, the creative idea is wholesome because it includes opposites. This is again and again the theme that he's mentioning here. And if it's pure good, correct intellect, th that is the the protocol of intellect. The protocol of intellect is that it lends itself to opposites. Yes, Iser, I could see how this makes total sense. If you take an idea and you take two different people and from that one idea each goes in a different direction within a person I'm not I I don't see how that person can have say the idea and himself take it into a different idea right so we say right and we see all the time that are arguing on a or arguing on a word right within himself self. You're saying that this is within within the the person himself. He could take it both ways. >> Yeah. And why is it how is it that and and the rabbis and sages are arguing with each other? They heard listen they heard this from a teacher. How is it that each one walks away with a different view of what his teacher said? It's because the idea as given by the teacher lends itself to two ways. It it we're not talking about if someone says black white. Yes. No. We're talking about an Indian. Okay. We're talking about an intellectual idea. An intellectual idea has it has it has the ability to go to the right and the left and and and the more it's stripped of the of the box that's created by Vina and Das the two other components of the mind the more pure it is and if if it's pure purity Purity includes opposites. That's the point over here. So why why wouldn't that be true uh within a person himself? I I know I haven't given you uh you you you'd be schizophrenic isn't the world word but you know you have different right you have a conception a conception right so so when I annunciate that or elucidate that two other people can have a different idea of what I meant but I know what I meant I meant one thing >> right But you, if I hear you correctly, you're >> also trying to make time. >> One second. You're giving an example the way it's been developed by Bin and Das and then I agree with you. We're talking about inma in in the state of the mind that's not yet developed. In that state of the mind it there can be opposites in the state of the mind that's bin and das which is what you I believe refer refer to even though you didn't use those words there you're right that's what bina does what does beina doina articulates and develops so if you articulate an idea this is the idea I've articulated it but I'm talking about in a state pre-articulation predevelopment which is what Kabad calls in that state opposites exist and opposites must exist and Hashem and and and and and it's it's very very good that they they exist but they are but they live together in peace. See, I I I know I I believe I I really understand what's bothering you because it bothers me, too. I I I I know the question, but you have to really focus in on this of what we're talking about. We're talking about as a creative idea in the state before it's been developed. Just idea. Can we use can we use the term preconcious in the preconcious state the idea >> is I you know it contains both >> yeah I I I get I get I guess so if if you're using the word in the set if you're using the word conscious as bina and das >> right yes >> then you could use the yeah you could use that yeah I would say yes okay let's go let's go back again maybe later you guys will read some of the notes notes and maybe you'll see some more clarification. Let's go further. And he says, but he but he adds now in the state in the state of what is later perceived as opposites are not opposites. They support each other. You hear that? The argument to the right and the argument to the left are supportive of each other. And through this method specifically, [Music] the idea is grabbed grasped by by the person very well. It says in Yiddish very pure and clear and you grab it from all sides. Therefore, therefore he is able to join and attach itself to another idea because they're not opposite each other. of the cop repeating himself. They support each other. Next page 54. This ability to bring together different parts dis which seemed to be initially desperate that should join and should unite and join in many in together and what should join opposites. This is where he goes back to his his point that he made a few chapters ago. It's due to their humility, their nullification, their subservience, their say a person should always be as soft as a stalk and not as hard as a cedar tree. something that's hard and due to his coarseness and his ego. He doesn't bend to any side, right? It's very strong. He stands but something that is soft like a stalk because in its very essence it's soft. It could it could it could it could bend to each side. That's the analogy. Now comes the moral. This using this as an example will understand the concept of due to the [Music] divide every idea and every revelation into many details. That's the comparison to the stalk bending to each side. Can bend intellectually to different sides even opposite sides. And through this we have the inclusiveness and the joining of opposites to become one. And it's known this is the ultimate type of inclusion and unity. Mark, you hear this? When many details unite together and not only they unite, but they help each other to the point. You don't even recognize anymore who's the head and who's the you come into a rabbi is there, the Gaba is there, the is there, the successful, right? You real there's a point of unity. Everyone's the same. Everyone's the same. You don't see the differences and from there you work backwards. You see the aus. You hear that? Boy, is that a level. Continuing. The reason why you don't see the who's the head and who's the end is because they help each other. Next page. This is the concept that one receives from the other. The first idea forces kind of the second idea. It it compels that there should be the second idea. This is the true idea of unity. There are no opposites at all. And therefore this unity is much more than the unity of the faculties as they are in existence and just that they are absorbed within the essence. And this is he's making the difference between the two levels of the faculties. The reason why the inclusiveness of the faculties within the essence they're not recognizable but they exist. But if you look from the perspective of the essence, not from the perspective of the faculties, they don't have any they don't have any unity. On the contrary, they're opposite each other. and if they were to come out in the in in the essence they'll be opposite each other but here in the essence they unite until to the point where they aren't opposite at all and opposing each other they help again it repeats the same point here in the essence it's the true unity what We understand from the above the he says that the division created from that aspect of the mind it specifically causes true inclusiveness is this concept that we find people have different opinions their opinions are not the same inad holiness is we'll explain later says how specifically in theyite next page 586 there is an advantage the fact that many details unite and become one who right what it say that's the the unity of the the holy name of the God's name that many details should join to unite to be one as we we said earlier and we'll explain more later the kiter will do on Monday because tomorrow but I I just want to say that that um went a little fast because he repeats it like two or three times. I I you know, it's definitely like Iser, you know, it's it's definitely a uh a new twist, a very interesting twist and it's very unconventional and it would be good to find a good example like you shared. So, let's let's think about this. It also reminds me it reminds me of right when two [Music] argue and fight and and like screaming at each other the but they're totally unified together. We say that bring peace into the world. They can look like the greatest enemies and then okay, they're finished with their argument in Torah. They're the they're the closest of friends. >> Right. I but I I I I want to >> reminds me of >> well it and what it reminds me of is something that you guys experience there on a daily basis in how do we bring together the and what they call the you understand and and and I told you the Reb told me this years ago regarding you know reform, conservative and orthodox. He he he he he saw it from with such a that he he he chastised me that I was given credence to the differences not to the institutions but just that there's a reformed Jew. No, there isn't. There's a Jew who happens to pray at a reformed temple. So, so too with the and all this, you know, we're all yen. The fact that some act this way or that way. Yeah, it's a problem. Hitler Hitler didn't care if you were conservative reform. >> And and and and neither did Hamas. We'll see everyone tomorrow. Great day. We'll talk tomorrow. Take care. Byebye.