Maamar Lo Tiye Mishakela 1952, #4- is the world a reality or not? it depends- RC Dalfin

Good day. We learn. We're in chapter 2 towards the end uh page 117 in lessons in my just to uh recap briefly. The Reb explains over here begins answering his question. Question is, is avoid relevant to Hashem or not? Does Hashem get fathomemed by us serving him or not? He brings contradictory khazal's tabutic teachings. He also says logically doesn't make any sense. Those were his questions. And he this first answer is that it depends what level of Hashem you're talking about. In other words, there's a concept I think we're going to learn about it today called Elo and Das. I assume you you remember those words which means upper knowledge and lower knowledge. But what does that mean? It's like like like French, right? What what does it mean if we don't is the perspective from of God is God is our perspective that God gives us and wants. So the everything is from even is not a human perspective. It's only human in the sense that Hashem chooses to allow humanity to be part of it. And the difference between das and das is whether there is an existence or there is no existence. Meaning accepts the perspective or better said better said is the is the perspective that the world is created exists the yesesh a gashmi is a reality because hashem wants it to be a reality but that's it's a reality and being that it's a reality we view everything from that reality. ity understandably since it's it's from that reality there are limitations because the yesi is limited and conditioned so everything that comes forth from that reality is a tainted view in comparison to tas which I'm going to talk about now in a moment you understand so when I say it's tainted it's tainted in the sense in the comparison to daselon. What is das elen? Daselion is elen is that the yeshiti the only true existence is and and we are in nothing. There's no reality to our to our existence. In other words, we don't exist. But the po mameish we we're here. Of course, we're here. The question is what is your consciousness? is your consciousness anoid mulvad and not just anoid mulvad the way we filter anoid mulvad the way we filter anoid mulvad it's a limited anoid mulvado I remember once the and I think it's printed now in the explained a fascinating difference between anoid and anoid milvad there are two expressions one is there's nothing besides him. Anoid mil. And there's another expression anoid. There's nothing else. What's the difference between anoid and an I believe that this is one of the differences or the difference the perspective of das versus the spec perspective of das. When you say there's nothing else besides him, guess what is that means? With him I exist. There's nothing without him but with him I'm also in existence. That's a means nothing. No more nothing else. In other words, even the milad doesn't exist in the consciousness of anoid. That's that's so with with these two ideas, we're going to continue now in the mimer discussing these two realities as the place in which we say a void is relevant or avoid is not relevant. And basically in the realm and experience of over there a void is very relevant and not only over there but both like we learned yesterday in the kaleim and in the R and in the R that's the mucker of the R and all of that they are all fathomemed by avoid because they're excuse me they are all part of of however in there which is the anoid over there is not relevant so that that would be a way to reconcile the contradictory statements of let's look inside the text now page 117 last This is because is relevant to what we call. Okay, I have to stop here and give you another introduction. It says in Cabola that Hashem has 10 spheres. Then it says also there's something called kesser the crown right there is the mind there's the heart and there's the hands and the feet the action but then there's a crown on top of the head we call this in Russian kabala kesser now what does the crown Crown symbolic of the crown is unique in that it's not it's not the the in the brain the mind it's above the mind it's on the head at the same time it's on the head. So when you say something is on the head moa, you're already acknowledging there's an association between the crown and the head otherwise they wouldn't be on the head. Right? So what so what does explain explains that there's two aspects to kesser to the crown. There's something called the inner aspect of and the external aspect or there's two words that are used frequently inabis and ar means long from the word ar and it's also at times called arin long faces compared to something called as I say small faces is that aspect of that has an association to the to the head to the to the to everything that follows. In other words, it's in the analogy that I gave you, it's the uh it's the um the part of the crown that's on the head associated with the head. Atik is the other word for what we call pmia and that is from the word net. It's removed. It's removed from the consciousness of the 10 spheros starting with it's called inabia. So here the rebba is going to introduce this these words as part of the difference between where a void is relevant or not. A void is relevant in the in in practicality in em in the emotions in the intellect and also in that part of the crown that's on the head because that part of the crown is already impacted by the head by intellect. So true, it's a crown which by the way is explained in there's the concept of the will of Hashem. But there's there's the you've heard these words the inner will and there's the the external will. What's the difference? The external will is tainted, controlled and uh maneuvered by the situation. So the will follows the and the emotions and various whatever the situation is. Means the inner will you don't control me, I control you. That's what we call. Now let's go back to the text. So he says he says relevant the other level called is the source for emanations. and since by creations and even emanations service of God is relevant. Therefore, therefore, even at in in the source of emanations in the parenthesis, what is the source called this level called a is relevant there? And if you do avoid, you're connecting. If you don't, it makes a a a deficiency in the relationship. Conversely, in the level of the which is the inner level, This was recorded before the medish. Does God really care? Does Hashem really care if you the animal from the neck or you the the animal in the back? Come on. You got to be kidding. Does that re really fathom Hashem? says that Eba that that statement in the medish is referring to the level of from Atik's perspective it makes no difference FROM ARIC'S PERSPECTIVE boy does it make a difference why not the level of is what we call the master The the oneness, the one master, the singular masterim, the source of sources says the term that's brought in uses THE WORDS THE SOURCE OF THE SOURCES. What does it mean? Okay. We have which means emanation. Then we have like this when we say creatures. The word is only possible in the world of bria. Hence the word nraim created beings. What about in Ailus? In Ailus, there's not created beings. There's only emanations known as net salim. And then there's something that's called the source of net. So the Reb says that when it says in that is impacted in the level of called we're not talking about we're talking about even higher the source of sources. That's what he says here. The level of the source of the source is beyond the ability to be a source. Okay? You see, when you talk about something being a source, it has a rel it has an association. When you talk about something not being the source, BUT BEING THE SOURCE OF THE SOURCE, there's no ASSOCIATION BETWEEN THE SOURCE of the source and the result of the source. That's what he says. Let's continue. Now, the Reb goes even further. Truthfully speaking, he says, truthfully speaking, you should know he says that that it's also separate. It's also separate. It's it's totally um removed from any idea of source. He goes back his argument is very simple. The word means removed removed from anything. That's why I said before it's not but with with him there is a world there is a source. IT'S ANOID. THERE'S NOTHING ELSE. There's something saying there's nothing else except when as soon as you say there's nothing else except you're acknowledging there is a something. When you say there's nothing else, there's nothing more to say because there's nothing else. That's the point. meaning that this this level of is completely removed from if so the question is why is it called the source of sources make up your mind that's the point here this is his rhetorical remark if there's no association between this exper this consciousness the supra consciousness and lower then why do you call it A SOURCE OF SOURCES? IT'S NOT A SOURCE. That's his question. So the says you're right. It's a borrowed term. It's a figure of speech. And at this level is not relevant. And regarding this level we we it is written If you've sinned, you haven't impacted me. And if you do an abundance of sin, you haven't done anything to him. If you do good, what have you given to him? I want to read the note here on page 119, the the large paragraph here. The intent is that since all existence ultimately comes from yin, it can be called its source. Nevertheless, in a cause and in effect relationship, a source usually shares a connection to the entities that come into existence from it. This is not true of atik. On the contrary, it so utterly transcends all existence that it cannot be termed its source. Therefore, it is called the source of sources. That is, it is the root from which emanates the levels that serve as sources for all existence. Moreever the third the term source of sources itself is essentially improper because atic transcends those sources as well. Nevertheless, the term is used because ultimately in a unique mystic pattern, these sources emanate from and this is the most fitting term the sages of the kabala could find to communicate that fact. So in other words, the sages of kabala had no words other than this to express this level. But the truth is, this is what we're saying. The truth is that the level that that that we're talking about where God is not fathomemed is even beyond this. Okay. What? Look now at the bottom, the last note. As the Reb proceeds to explain in the subsequent sections of the mimer, this resolution is unacceptable. In other words, the Reba had here a a resolution for the contradictory midrashim. The note is telling us what we're going to be learning in the upcoming chapters that it's unacceptable. Why? Because the wording of the verse reflects an unresolved difficulty. That difficulty, however, goes far beyond the textual inongruity. It is fundamental to the core of our relationship with God. According to the explanation until now, our service relates only to those dimensions of godliness that are revealed not to his essence. As such, it would imply THAT THERE IS NO ACTIVE RELATIONSHIP between man and God's essence. The Reb has a very simple very simple logical argument why he refuts this as as as an answer. based on this our avoida is is relevant to kind of a lower aspect of God. How can you say that Hashem created us? All of Hashem created us. And obviously to say that part of Hashem that created us is not we don't have an association with is is heresy in a way doesn't use the word heresy but that that's the does it make a difference or not. So you're telling me it makes a difference only till here. It doesn't make a difference here. If it doesn't make a difference here, the higher level, then you're cutting off that higher level from us. That means and and cutting that then it's an oxymoron. God created Hashem in all of his might and Hashem and his all of his uh Hashem created us. That means he all of God wants to have a relationship with us. AND NOW YOU'RE TELLING ME NO, NO, NO, NO. We the us don't have a relationship with the essence of God. That's that's an oxymoron. And that's why the Reb doesn't accept this as the ultimate answer. Let's look at the summary. I'm bringing the summary now. The fulfillment of these blessings depends on the Jews carrying out the stipulation on which all these promises are based. Quote, "And you shall serve God your Lord." In other words, the the the fulfillment of these blessings misha refers to the p that we began the mimer with you will be blessed with an abundance of children, health and sustenance. Those are the blessings we're talking about. So we learned and we're continuing to learn that it depends on whether we serve God or not. The concept of serving God is problematic. This is a kits or a summary of what we learned in chapter 3. On this material plane, a master has a servant perform services for him because the servant can enable the master to reach a level of completeness that he lacked previously. This is obviously not true with regard to Hashem because he is the ultimate of perfection. In that vein, our sages state, quote, "Does it make a difference to the holy one, blessed be he, whether one slaughters from the front of the neck or from the nape? The mitzvah were given solely to refine the created beings. On the other hand, there are sources that indicate that a person's divine service, his aid has an effect above, has an effect above that a yea service can enhance it. Can enhance or heaven forbid weaken the revelation of godliness to godliness. In resolution, it is explained that man's service is significant regarding the levels of godly light revealed in the spiritual worlds and even to the sublime levels that serve as sources for that revelation. However, God's essential light, however, is above being affected by man's service. This is a kiter of what we learned in this chapter three. The note before that I read is the Reb's rejection of this resolution as we will learn in the next chapter. We have a few minutes now. We'll stop over here as far as the text and talk about a few idea. We just had two bishvat this this this past week. is what we call the you know the right the birthday of the trees. It's explained in that a man based on the verse in the a man is like a tree that the whole idea of a tree is to grow and to give out good fruit and this is important because it's not enough to give out wheat but fruit right what's the idea of the fruit tub pleasure in other words The emphasis of of tishvat is the the pleasure in your life. It's the birthday of pleasure. And it's to highlight that when we do something Hashem's will, we could do bare minimum, we can, you know, kind of get away with it, find loopholes, that idea. And there are hic loopholes for many things. And there is you know doing a mitzvah let's say but not mahadin mahadrin. So tishvah teaches you it's not enough just to not not enough to do it that way but to really do it with the fruit of the tree which is the delight and pleasure gishmak. So in in a hashem it's this way just from the basic getting up in the morning person goes to sh even if they go to sh and they hear the and they dab with talis and but there needs to be a gashmak a pleasure where you look forward every morning to going to sh and dvening or if for some reason you don't go to shul but to daven and really find delight pleasure in what you're doing. And the same in every single mitzvah. And when we exhibit this ourselves, others, especially children, grandchildren, see it and it makes an impact. It makes a very big impact on them later in life. And it makes an impact on other people in shul too. I I've told you over and over how I come to sh I sit by the wall. I sit facing a wall. I don't want to know what's going on behind me. I don't need to know. I need to focus on Hashem. So for me, the best thing is to sit and look at the wall and dive in. You know, if you have a talis and you put your talis over your head, you you have to block out all of theen nonsense and even things that are not nonsense. And it's not easy. It's really not easy. And I'm far from perfect. But that's the idea to to to to avoid, you know, disturbances if if it's relevant. Someone's a gabbi, a rabbi or you know and this morning you know the the came to shul so person in charge of the minion you know he wasn't there so we said he came in so the person announced so you know there needs to be a person that should let people know there's a here now so you're exempt from here on okay But but but if you're not in that position, just dive into yourself with kavana and and say the words not you know say it very loud but you know should should be heard and sure that there's a there's a minion not a cemetery here and you'll be surprised how people are impacted and people will respect you for again if it's done in the right way if not done you know in an aggressive loud way which I in Hish Kodes when I was there years ago there were times when there were some people who came in and were shouting okay he wasn't well this young man I understand but I'm just saying you know to to to have a cobb this is not it's not you look into the alterb says it in Tanya he says in the last chapter over there in Tanya Before we make a matanya you should sit you should stand around the kazin. He says 10 people should stand around the kazin and dav be together with the kazin. That's what it says. So therefore when we do that you create what they would call today good vibes. You create good vibes and automatically a lot of stuff would fall would fall would fall would fall aside you know. So let let us focus on that which is the idea of the tishvat the pleasure and delight the gishmach in davening and if you're wondering and I conclude you know but I don't have that gishmach so what do they say there are three things that if you don't have enough you have to have more if you say and uh you know you're not uh not intoxicated but you don't get freak you need more and Um, if you learnis and you're not turned on to Hashem, then you need to learn moreidus. And the third one, I'll I'll I'll give my version of the third one for now, is if you dab and and your dening is not turning you on. You have to d with more. You have to d with more. I have a great shabas. >> Number four. >> No. >> Fourth one. You know what the fourth one is? >> You fake it till you make it. >> Yeah, fake it till you make it. Uh, that's okay. It's one version. >> HAVE A GREAT CHABAS EVERYONE. WE'LL SEE EVERYONE NEXT MONDAY. Take care.