Tanya Shaar HaYichud chptr 10- Be Affectionate like G-d but don't limit Him - Rabbi Chaim Dalfin

so we're learning the second section of the Holy T we're doing P today page p z the AL at the end of chapter n brought a z literally the second line to before the end of the chapter where the zya calls the unity of Hashem and his spos he calls it Z says it's called The Secret draws me secret of Faith what does the z mean that this idea that is between hashem's mid referring to God and His causations are one which refers to the mid and AEM that intellectually is perplexing why because even hashem's y hashem's knowledge the rambam says and he quoted it several times already that a a person cannot understand it Al you can't really fathom it to say to say that Hashem and and and not know are all one because by us it's not that way so you would think that Hashem before creation during creation post creation it's the same way and the ra says no because the says Hashem says my thought my idea my knowledge is not like your Mak your thought implying clearly that there's a difference and how is that so he introduced in the idea when I say introduced he elaborated on it it's not the it's not his novelty but he really elaborated and explained it that God doesn't know the world outside from outside in but rather from inside out Hashem is Hashem and because he's AEM he knows everything he's all knowing and this is different the way it works in the universe in the world now and so theam says you're right that's a major difference between the Creator and the creation this discussion and this kind of acceptance is regarding the idea of Hashem the knowledge of Hashem in this chapter towards the end of chapter nine says even more so because it's it's not only is HEM one with his y he's one with his causations are referring to his mid now when you talk about those attributes character emotions they completely begin on the outside so how can how can you say God is one with them if you're talking about SE intellect intellect is within man so there I could at least grasp and Ponder the association between knowledge and God and them being one but when it comes to character attributes attributes is created by the outside situation the love the fear the guilt on and on and nevertheless it says so you know the AL says you're right that's why the zes calls God's Unity with the mid at the end of the day it's all about faith it's the am we don't understand it this [Music] is what he said at the end of chapter nine now we begin chapter 10 and the AL says P look inside nevertheless uses language that's human human use employs you language of humanity of of mankind and that language you know impacts the air so someone should be able to hear it you need to hear hear human terms God's hands God's eyes everything else the T says I want you to use the ter says I'm going to use human terms so that the ear of the human being should be able to hear it and therefore permission was given listen to this line is to the scholars the wise Man Of Truth IE Caba the cabalists is a reference generally to the cabis because they study the Torah in the most truthful way which is Caba permission was given for the cabalists to talk about God in a manner called spheros emanations but only as an analogy to the analog God now do you hear what it says here AB permission was given why why does permission have to be given Yi you know why because if permission wasn't given by Hashem in to the cabalists to speak this way it would be considered heresy how can you call God I mean there is a plethora of the of of discussion in the in in Jewish philosophical writings about this point until we say I believe in the name of the the holy when you employ these words and ideas to God you must strip them from their physicality and corporality otherwise you get heresy yes is Sir why is this different than the anthrop anthropomorphism which is clear in the Kish the hand of Hashem the arm of Hashem why is this any different okay clearly gave us the Torah using human terms and ideas which we could understand okay good question excellent question I believe the the explanation is when the Torah says it the Torah is God the same God that that gives us the mitzvas gives gives us the anthrop porism in the so that's God himself doing it on himself here we're talking about which is not God the human beings what right do they have to employ an entire system of understanding Torah using these ideas that's number one so the comparison between the T itself authorizing the usage of those words and I ideas it's God is authorizing but when it comes to they're human beings the but the human beings and for them to make a whole system is a Pell is a Wonder that's number one number two that itself is the question is sir's question here is on Hashem himself in the tah it doesn't give an explanation all it's in other words without Jewish philosophy cab whatever the we don't know why that is and by the way there were early uh philosophers who had a problem with this a big problem they they this isn't just you know people who later and people who are cabalists going back to the early philosophers the kuzari you see from the way they address that they were disturbed by it so the fact that you're telling me what's in the Torah thank you very much explain yourself it's not explained so the AL here is doing is he's asking for explanation let's continue and he says permission was given to them to use to speak of God in the in the manner of spheros emanations but as an as an analogy so the calist came up with the word oros lights O is a a cinnamon for for God that is a concept says the bat that they came up with as a way of understanding God and the question is why so he says why so that through the mus of light we will have a partial understanding of the unity of God Almighty and his attributes because it's similar in anal to the analogy it's similar to the unity of the ray of the sun within the sun Globe the sun Globe is called the illuminary is called the illuminary mo mo means the place from which or is the illuminary that verse refers to the sun and the Ray thear that's extended and and shines forth from the Sun Globe we call the ray the light stop this light wildest Ray is in its source in the body of the sun meaning in the sun Globe it's United with the sun globe with the ultimate absolute Unity next page page [Music] 174 for in the sun Globe there is only one Essence that is the actual Su globe H which shines later because the Ray and the light sh the the the the the the emanation the ray of the sun while it's in the sun it's it is one Essence in actuality in Mish with its source the sun Globe it doesn't have have any Independence whatsoever that's the musle that's the analogy now the say look at it in the moral the analog he says and and in a similar actual way but even more so it applies to God's attributes God's will God's wisdom in the world of the first world of of after Creation in its Unity with God's Essence eor speaking where God invests itself in [Music] themes with them the ultimate since they were drawn and separated from go from God you have a mirror when you look in the mirror you see a reflection did you do anything for your reflection to be shown on the mirror yeah you did one thing you put placed yourself in front of the mirror but you didn't have to proactively create the reflection and the proof is when you go away from the mirror the reflection goes away so too the I'm explaining this Marshall I just gave which I heard for explains the words of the here means it came automatically it's V it's again in the Hebrew language in DD it's it's n not it we created it it was automatically created because the sun Globe creates a ray the ray didn't have to do anything to be created by the sun it had to do one thing be within the sun and the sun decided it wants to illuminate the world so it made it allowed a r to come from itself similarly to the the reflection of man looking at a mirror where one's reflection is seen although one didn't do anything to create the reflection the reflection came automatically standing in front of a mirror let's continue similarly similar to the extension please mute yourself the extension of the light the the ray of the Sun from the Sun okay says the AL now the analogy and the analog are not exactly identical and he explains it's not exactly 100% identic it's similar but in the most distant and wondrous way from our true comprehension why because God's ways are way above our ways nevertheless to impact the ear the listening in hearing a we can hear and we can reflect and meditate from the analogy of the light of the sun when it's in the sun globe and then it is completely United and un to its source and at that time it doesn't have it's an independent name while it's in the Sun Globe at that time what do you call it you call it the sun Globe you don't you don't the ray of the sun is called Ray only when it's outside of the sun while it's within the sun it's not a ray but it's something is there but it's completely United and a no to the sun Globe hence it doesn't have any independ any Independence hence no independent name while it's within the sun it's like a reflection that's a reflection so now he applies it to what we started the chapter with regarding all of's attributes they are not given these names at all Ella only when in comparison to the upper creatures with and lower creatures their creation and their vitality and their conduct when we're talking in the level and experience of creatures then we talk about God the kind one God the intelligent one and Etc God the severe one all that gives creates and enens the world who and he and he and he and he he he leads them understanding his knowledge and then they in turn invest themselves in the Holy attributes as it says in with 10 things the world was created as it says with with wisdom he founded the world he erected the heaven and with the up the um the underground uh split so in other words we see that hasem employed in creating the particular things of creation and he quotes also now made 10 garments and he calls these 10 garments of calls the 10 spos the 10im he calls them spos L tion Ste for to to to conduct to lead the concealed Worlds the LA G that are not revealed and the same 10 impact G the revealed words and God is hidden within the T but it's the 10 aminations which are the the Garment the instruments that are used for creation for example on the first day of creation of the six days what was revealed on that day the attribute of God's kindness and within it Incorporated all other holy attributes and it also Incorporated God's Will and God's were all invested in on the first day of creation and with that God created the utterance of the first day let there be light was God's Act of and within it was God's Will and God's etc etc so he by saying that was the manner in which God extended and allowed his light to come into the world mil from above and to extend itself in the world from the end of one world to the end of the other world next page all of this was the act of on part of God however since this which is the father figure on the first day of creation incorporated as an ingredient also the element of restriction IE gur judgment therefore you can't say that it was as spiritual as the light the way the the energy the Earth is MIL why because it's not it wasn't pure so the mil the is pure but it the way it was applied and manifested itself on the first day of creation had already an element of within so it wasn't pure another reason why it wasn't as pure the the light of the first day of creation to the to its source because at that moment when God created the world the first day the that energy of hasem invested itself in the physical world and the physical world is the physical world is limited and it has an end the proof is it it would take you 500 years but it's that itself even though it's very long but it it's it's a certain measurement say from the from the Earth to Heaven from east to west that's all about the first day now talks about the second day of creation on the second day needless what was apparent and what was revealed and dominant let's use the word dominant what was dominant onid the what was dominant was the maida of judgment and restriction but but it also Incorporated within itself from the other all the other mid all the other attributes God's will Etc and therefore what did create the heaven as this with the utterance said let there be firmament within the water there should be a separation between water to water what is the concept of Separation that's the idea of contraction of of of of div Vision the idea of of judgment the Judgment consisted on the second day of creation to hide the upper Waters to to distinguish to separate the upper Waters the spiritual ones from the lower Waters so what do we see we see dominance given to G on the second day and by that separation it caused the physicality of the lower creatures because they were separated from the upper ones theid was was incorporated as an ingredient and detail of gavura which was dominant on the second day and the says why is that he's making the point Mas that the world is built with so how can on the second day how could God create firmament if it's just coming from G says the AL you're right it's not just coming from it's the within the gura but gura is dominant so so the the the of the creative power even on the second day wasid but it wasid as it's subordinate to the dominant aspect of gura so therefore there was a separation between the upper Waters and the lower Waters and the firmament came about so the fact that it came about that's theid element the fact that there that that there's a separation that's the dominance of what was the reason hasem did that so that there should be dry land and God wanted man to be on earth to serve it therefore it was required it was a it was hashem's desire that there be dominance given to G on the second day so that man be emerge man should be able to exist on the Dr on on yosha on Earth on the dry land and be able to serve him says this idea that I just taught you the says the difference between the first day of creation the second day is true for all other days with the all the other Midas and this is what says in the section of over there in God created the to see how to see how to see that the world conducts itself withed with righteousness and law and ordered is an aspect of judgment actually has the implication of which is Mercy and all of this was created and and and and and made to see how the world should be conducted however this is all from don't tell me that God is restricted and God becomes judgment no no God is Not judgment just as God is Not these were tools like this is what the is saying these were tools and instruments used to see to it that we have a normal world not of chaos so Hashem made and G on the first day he did this and the second day he did this Etc all of that was so that there be normality in the world this cloud and don't and Hashem is not at all to be understood as as mid where one will say God is all mid Hashem is so kind hasem is so good so it's it's all about Midas no Hashem transcends any term in any form in any attribute so this is analogous to the muscle ofish the ray of the sun within the sun where it's uned yet it comes from there and and and and and so therefore the mid come from Hashem not only does y come from Hashem but the Midas come from Hashem and we employ them and we understand them in a metaphor metaphoric way so that we should not for a moment think that it's the god the god of kindness you understand the the whole Greek philosophy and and the way they and and other cultures where they attribute this God and that God is heresy for us is wrong as explained here amongst many other places can't say Hashem isid no Hashem has the virtue ofid Hashem uses to manifest himself that's what we learned over here any questions okay um I believe I I you know I didn't go I mean we finished the chapter but I explained everything and it should be clear and uh tomorrow we'll finish up admm the chap the the next painting okay oh we'll see how much of it we cover have a great day Z everyone take care bye