Is G-d only kind? Did G-d make October 7 happen? Tough Love is Greatest love - Rabbi Chaim Dalfin

on Page in the second section of T picv is a is a continuation of chapter four because chapter four as I said before the the the end of chapter 4 has a bracket and it really continues throughout chapter five so really chapter five is one long parenthesis as I explained and uh I heard from something what I told you you know when you on the right track you you you know you can think like great minds sometimes AB said that it seems like the second at the end of chapter 5 there should be two brackets one for to as a the small bracket which is at the end of chapter 5 where he quotes the Z and then there should be really another bracket which is the conclusion of the bracket of chapter 4 what did he speak about in the beginning of chapter 4 he spoke about the vers to Hill [Music] him just like the son the Glo the sun globe and has an Arctic a casing a cover and that's the way the world was able to benefit from the Sun and not burn up because of the heat of Sun so two is this is from King has nothing to do with has to do with but the the verse is very enigmatic what's going on over here particularly which we're learning in chapter 4 we learned explains it the chapter before he emphasized the yut V he didn't spend any time on the Elohim he said that the yut V really is he which means to create and the ud that's the beginning of the y k v k denotes constant constant creation right and he brought the PK in job and E Etc because really you don't need a he hey God is the creator you don't need a yud we're so used to saying y but if you if you if you look at the Hebrew translation of the word h it means Creator the you doesn't really add anything says wrong the you does add something something very important and in fact it's the the first of the four letters the idea of from the wordid constant creation and we spoke a lot about it so I don't want to repeat it now but then said and since this is the case Hashem is called we we we refer to God in the Amid and other places the great one the great God and the Mighty God God is great and and HEB is mighty what are the two I mean you know in in Torah and and and in kazal in our language of our rabbis and teachers we don't just throw out words it's not like a a speaker who you know wants to uh enthrall enthrall the the the his audience so they use this word and that word and they go up and they go down I mean this is not this is not you know um a drama type of presentation this is true and truth and real Torah K rabbis sages of the tal so the explanation is refers to God's this is all from chapter four what I'm saying now and a ref refers to God's gor that not only is God a god of of imparting his influence into the world but he's also a God that uses restraint which is gor discipline to enhance the influence and we spoke about that that the difference between a shield and a vessel spoke about that and the and the additional concept and the the novelty in the brackets of chapter 4 and continue chapter 5 is the idea of the the K that the shohim of isn't just isn't just h a blockage which would denote a a negativity you know do not don't but rather it's a positivity it's a way of getting the or the influence to reach deeper to be more refined so that the recipients us can benefit from it because if Hashem if God were to just give his influence in a lless way of it would overwhelm us okay now in chapter 6 The Al starts explaining the second the second name of God Elohim right cu the PK that he quotes from chapter 4 says it says El so he explained the Hashem the name God in in in context of that verse and the whole whole discussion here but elim not he's explained already but elim he hasn't explained so here he's going to explain the same idea within the name Alim and and there's quite a bit of language here but we we'll get we will go through it let's go chapter six the name sh this is the name of God which symbolizes the attribute of severity of judgment and the and the idea of the contraction the of the of the infinite light of God since elim is G and simum therefore it's numerical equivalent happen is also the the word in Hebrew the nature which you have the hey T V equals 86 and you'll notice here that the AL says who why does it say who right the name which [Music] is it doesn't say that don't read what it says it says G it is also what is the AL adding with the words G when you learn a piece of T you have to stop and look at the words and ask yourself why are these additional words there too and the answer is for someone to say and I've told you this many times over the years we're learning together that the gatria the the the numerical the numerical equivalent of a Hebrew word is the idea is foolish it's not the idea it's a gatria a gatria means that the idea being that it's true on its own also touches and reaches the world of gatria you hear the difference right in other words if we find say a gatria for mosha moshe's name mosha Dr mosha we've come up with a gatria because of that we say that's why he lives in Fort Lauderdale and that's why he has two daughters and that's why this and that's why that whatever right right now it's a very nice game and it's very cute and it and it could even be true true but at the end of the day that's not why is who mha is children he's he has children he lives in Fort laale because he lives in Fort laale and each of those things has a reason now when you put it all together you can also find the same concept expressed also in a gatria but not that the gatri is kova this very important that's what I'm saying now not in other words K means what makes it real what makes it emis not the gatria so there's this you know this thing in the community gatria oh I'll give you know you get up at aim Mitzvah Mitzvah this or that and you say a nice gatria right it's cute it's nice it's it's very nice hillo but we have to know that that it it it doesn't create the reality once the reality is created if you have a certain understanding of the of the world of gatria it also finds itself expresses itself in the matri and that's what Al is saying here it's not that Elohim becomes simum and judgment and contraction because it equals no Elohim in its own right is the concept of Tsum and and Tsum and and G and it happens to be that it expresses itself in the word the nature why because the world of nature the world the concept of nature on its own is what is nature hear this what is nature nature is disguise of God hiddenness of God it's from Hashem but we don't see it we see the sun and the moon everything's happening naturally right nature natural it's the it's so so it's gor it's limiting it's syum it's Contracting the anself the Infinity of God so the word word the nature is demonstrative that's what he says here let's continue and why is it this is what I just said because nature conceals the the the light from above from that creates and sustains the universe and it appears in the when we're in the mode of nature next page top of 160 it appears as though the world stands exists and conducts itself in a natural way hence I'm an atheist someone says I'm an agnostic I believe but nature that's right that's how powerful the force of andum is that it that that hasem made do you you understand what happened over here hasem made Hashem made it and what did he make something that can deny him that's an oxymoron but from our perspective it's not an oxymoron it's not a contradiction he puts out two forces one of the force OFA transcending nature seeing godliness understanding it comes from God and then at the same time he creates a force to block it so from our perspective it's it from our perspective it makes sense but from aem's perspective seemingly it's a contradiction in other words are you a God that gives and and and and is recognizable or are you a God that wants to be hidden and how can how can you the same Creator make a force against yourself you hear that and the answer is that's what he did because that's true is asked about true ins or I answered you it refers to Atmos true Essence is from God's perspective the ability to be recognized and the same ability same ability to be disguised it's the same God but but when we're in the world of naturea in other words te From hashem's perspective is like nature is just like transcending nature it's just two modes but from our perspective there's a difference and that's that's called in you must have learned it her the words Das and the higher knowledge the higher Das and the lower what what does that mean it means simply are we are we living with the Das Elion in the sense of Hashem being the truth and the Creator both in in revealing himself and in disguising himself or from our perspective there's a difference and when you live with you come to one conclusion you know what that conclusion is God is great but there are times and places and things that he he kind of allows us to to to come to the front he takes a back seat and he says you you you lead thion is that even in our in our world he's always leading it's just a matter whether he's leading through the Transcendence it's a it's it's it's you know a parent or he's leading in a way of Tsum and that's the whole ver that we're going to continue over here that that's that that shim is a name of Hashem the simil between hasim is just like the sun the glob the sun globe and the ray of the Sun and even deeper as we're going to say later let's continue and this name of it's a shield and a casing what how does it how is it a cover to conceal the light the energy which comes with the and the creates something from nothing what is it the shim says that this energy of God being the Creator should be should not be revealed to the creatures because if they were cuz if it were to be revealed in its pristine State boof boom wouldn't exist the existence would no longer be so this this restriction this judgment this contraction who again the words G it is also you hear that it's also a the of is also kindness how cuem wants the world to be built how can you build a world how can you let have an existence emerge if God is a parent and and God's all over and God shining full force nothing else can emerge imagine if the sun Globe you say we we spoke before this year it's hot now in in in Florida imagine if it was 200° now you couldn't take it you couldn't take it you could buy then a house tomorrow in Florida for5 ,000 right who wants to live in 200° weather in other words if there is a gal if there's a revelation of of V the world would cease to be so therefore oh and since the verse says is how didem build the world with so the AL look what he does over here he's he's he's applying not to you see he applies it to he's using the verse to explain the G of hem that the of Hem theum of hem is doing us a big favor so we can sit here and learn and see each other on the screen and that would not be able to be if it was only beautiful let's continue so one second so what so here's the question what type ofur is this says this is a level of gur that's Incorporated in right it's not it's not pure which is only giving give give give no tough love at all it's a tough love within so is tough love or if someone asks you is tough love the answer is tough love is but the manifestation of that comes through tough love through when the child wants the knife or you take the knife away from him or her what are you doing you're doing a favor you're doing a kindness to the child you're not being mean well sure looks that way that's right the manifestation is in a way in a restricting way in a judgmental way but the truth is I'm doing you the biggest favor that's what he says here so we call that the that is incorporated and included in from the inclusion of the mid of the attributes one within the other we see it's apparent the his force and his causations meaning his K are one which refers to the mid of God the attributes of all the six attributes with hasem are one not that the attributes are an adjunct to Hashem they're part and parcel of hem since they are truly United with God in a complete way in an absolute way therefore they are united one with to the other and they are Incorporated one within the other as says in the introduction to quote and you are referring to God the essence Hashem The Who binds who binds them referring to the and unites the me those the attributes unites them all together together Etc and without you it's there is no true in in the in the upper in the superal in other words where is felt most where is Unity felt most in the essence the essence of Hashem is able and and unites the the opposing forces of and it's all one because it's from him God who is one so the Hashem that is one expresses it himself in the Oneness Vis both all attributes and all attributes are all one with him continuing answers the question that he asked in chapter one why does it say you should know God today and make your heart be attentive what's the additional of make your heart be attentive after saying you should know God if you know God of course your heart's going to be attented this is the additional meaning of the words you shall make your heart be attentive forem is elim remember I've told you many times pet now pet means the explanation there is in other words what's what's the answer to the question that these two names of and are really one and the same that because and why is that because the even the name of that contracts and conceals the energy and the force is really a just like the name because all the attributes of they Unite with him and his name one because God's mid are his names you call God a god of kindness a god of God of RA so the mid of hem are not an Adent to him but they are they are him they they him as expressed through the mid so therefore automatically you should know and the heavens and above the Earth and Below there's nothing besides him what does this mean in in the verse in conjunction to what we're learning that even this Earth the Kor Earth that appears to be ego existence on its own everyone sees it and says hey it's here it's real I am it is not and zero in comparison to why because the name of is it it is only a conceal and a contraction that's what I told you earlier only for us below for us it's real there's concealment there's nature Where's God but but next line but not in go from God's perspective he in his name one also the Earth and below from God's perspective are not comp to God and they don't even have a name has another Nuance it's not only that it doesn't exist but you could say that it's not valuable or it's overwhelmed by the Light Of God Al says it doesn't have any existence right what does it say in the verse you should know God you should make your heart be attentive in the heavens and above and the that what anoid there's nothing else says the AL we're not talking about there's no other God right that was the said in chapter one of if that was the understanding of the verse it's it's it's superflous of course there's no other God someone who's learning Torah and believes in Torah knows there's no other God except God one God monotheism so what's the ano there's no other existence what what does it mean there's no other existence there isn't even an existence that you could say is no fight to God the existence doesn't begin from God's perspective the existence doesn't begin all existence is is God isn't a manifestation of God so it's God not the way God forbid by the way Spinosa said that the table is God that's heresy that's that's Mish heresy you're not allow a Jew is not allowed to think that that the table's God the table has Godly energy in it that's very different than saying the table is God the table is not God because number one if you say the table is God you're limiting God to the table and if you say he's the table and the chair so you're limiting twice so you put your whole analysis of God is a limited God when we talk about Hashem he's transcendental he's not limited so what does that mean that means that the table the chair have an energy of of Hashem in it they're sustained by God the word we use godliness not that the table is God the table has godliness in it that's what he's saying here so so he says over here even with the name what does mean it's anary it's t it's secondary this is the gar says sometimes something that's known there's a verse so why bring kind of if there's an open verse about something quote the verse why do you have to give a logical explanation so the gar says there's the verse but this is a secondary explanation right this is we know there's a verse but this is kind of a little you know uh salt and pepper on the food there's the food there's the verse there's the main thing and then there is a support So says there isn't even that there isn't there isn't no existence outside of God even in the most minute way in an adject way let's continue and this is similar at this point he says it's similar to the body which is ancillary to the soul to the eny within the body just it says in I will praise God with my life I will sing to God be with all my might but the word is used says the AL top of now next page life is drawn look in the P it says look what it says and then it says aamra I will sing Le from the word elim so says that the using these words were very precise because the the which represents the Goof is is comes from shameem and he says I will sing to God with all my might says I'm sorry just the opposite represents the which is the body which which is ancillary to the soul that comes says that this verse is is supporting the previous idea let's continue who creates the body the soul no the soul is created by hasem who does create everything something for nothing everything is UN into existence like to God like the light of the Sun the ray of the sun within the Sun and tomorrow we will talk about the this last idea any questions or um you want to think about it have a great day everyone Z okay thank you for everything you're welcome all the best byebye