Hechaltzu chptr 20a- Multiplicity is ultimate expression of G-d's Oneness - RC Dalfin

So today we're learning the contrau. We're chapter 20 to my volume is 158 by you. I think it's about 162 or 63 or 64. Chapter 20. So the alterba here is dealing with a very very refined issue at the same time a very practical issue. In the video that I that I the title I give a title to the YouTubetubes that we make here I I labeled the one the beginning of chapter 19 is God diversified and surprisingly I got more hits on that than on on others. I think it's just because of the title right >> you know. Do you mind uh muting yourself? Thank you. So diversification is a very is is is is a a virtue you know whether it be in investments whether it be in other parts of our life to diversify. Many times if we just get stuck on one thing that's that's where we we fall into a rut. But if you have different parts in your life to go to and they're all um permeated with with holiness and goodness and kindness then when you have a bad morning like you know a difficult morning like this morning in Shu um there was again uh a fight about the heat. It's about 55° outside here today. And um one fellow in particular, he he says he's very cold and he sits all the way on the other end of the and he like lambasted someone who uh turned off the one of the two heaters in Shu. And you know that doesn't really jive with the energy of a davining. You're dinging to Hashem. And when people are fighting with each other, it's it's so what do you do? What you do is you go to another part of yourself. The part of yourself that hears the argumentation and the part of yourself that wants to say just stop, you know, and your part of yourself that becomes angry at that particular moment, that area is a black hole. And what you need to do is divest yourself at that time of that part of in your life and go to a colorful um healthy beautiful part and you're in the same spot in the shul with everything going on. But you just phase out and go with your mind elsewhere. And if you're able to do that then you can even dive in in such a minion and I'm not saying it's easy. So when we learn about this the different names of Hashem right in this mimer about Shame Elohim which equals 86 and Shame the tetra grammatan as it's known the holiest name of God which equals 26. And the alterb is talking about the intricacies of the names and the letters and the and the and the and the con the constriction that come from it and the revelation and it's all these ideas you have to ask yourself what does it have to do with me what does it have to do with me in Bish or in Brooklyn or wherever you are what does it have to do with me like sometimes I I I think about these ideas inidus and I say it I'm so far from I'm so far from them they're so they're so lofty and and and I'm not there. So why why do you study that? Why do you engage in that? There's two answers to that. One answer is in order to to be a mench at the level and where you are at, you need to know this better. When you need to know there's more because by just knowing there's more and better, it keeps you climbing higher and not being stagnant and worse falling down. That's number one. Number two, as we've learned in at length, that that every single yeed is better. In other words, the soul is better. So the more you you you you knock out the material indulgences in your life and there are plenty of them in all kinds of way the the the more the spirituality and the refinement seeps in. I'm thinking about that as I'm probably going to be in Cleveland fabanging for you and I'm thinking to myself, you know, when you speak as a speaker, I I just I I just speak about myself. I feel guilty if I if I speak and I'm not there cuz then I'm a faker. How can I demand of others something that I'm not there? So this is percolating in my head from today on this week on for the next week and a half till the event of the fabbrangan. And what's the answer? The answer is like the Reb said, if you know an alf, if you know the first Hebrew letter of the alphabet, teach an alf. If you know a alf and a bet, alf and a bay, teach alf and bay. and put aside whether you are at the Olivan base, you know it, share it. And at the same time, a a serious Jew, a Jew who who who takes things seriously and works in them himself should work on identifying and living with the Olivan base. So when we learn about Yutk V, we learn about Sheam Kim. Yeah. Yes, we can emulate this because we are this. If we were not yudki and elim and all these ideas, then this would be a waste of time. But the fact is that we have this in our cell in our ducha in our soul. So now we have to find a way to release it and that's what the mimemer is about. The mimemer is about a understanding the concepts by understanding the concepts properly and correctly so we know what the course description is the course syllabus is and then implementation of it in our lives. Let's continue chapter 20. I'll read the note. In the previous chapters, it was explained that Hashem's name Elohim is identified with the multiplicity that exists in our world and is the and and in the limited realms of spiritual existence above it. In contrast, his name Havaya is identified with oneness. Moreever, it was explained that there are also different levels within God's name, Havaya itself. Nevertheless, the uniqueness of Hashem's name is that the different levels exist in a state of oneness and unity. Let's go into the text. is the difference between the name of the name is the truth is are entirely one. Right? What do we say? I said it yesterday. What do we say at the end? Hashem who? Elohim. Mark the last the last section before we end the the service. It says Hashem which is the name of the four-letter name. It is who? It is Elohim. The name referring to restrictions. And we say it seven times. Hashem. We say it over. It's like and then we then we say the kadesh AND WE BLOW THE CHAUFFEUR. YIPPER IS OVER. WE GOT IN. THE GATES ARE NOW CLOSED, but we we made it in. Right. What are we saying? Hashem elohim. What is this? A uh a chant at a soccer game with 90,000 people in Peru? I mean, what is this? Hashem? And the idea is that this transcendent God, he is it is our God the way we live on earth. SO WE'RE GOING OUT OF YIPPER. WE WERE HOLY FOR 24 HOURS. WE DIDN'T EAT. WE WERE DRESSED IN WHITE and we were like angels and we say, "Right, THAT'S VERY TRANSCENDENTAL. THAT'S not our real life. We don't dress in white all day every day. We don't we eat every day. We say we say it silently, not out loud, but because we're not angels. So we just left a domain an arena which is very holy hashem that's hashem elohim this very HOLINESS IT IS MY DAILY LIFE IT CAN BE MY daily life so that's what let's go back to the text here the says in truth and are truly one. Elim who that the name Elohim expresses God's infinity just as the name therefore subsequently therefore the name Elohim does not conceal doesn't cover the name of add to the point to the to to the point to the extent that even the creatures that are created from the name they are they are characterized by absolute oneness. I'll just read the note. The unity that pervades existence despite the existence of multifaceted diversity is reflected in the particles that lie at the very basis of our existence. Atoms atoms are made up of many distinct elements. Although atoms are made up of many particles, indeed science has continued discovering more and more subatonic particles. Nevertheless, all these elements are united as a single entity. A similar pattern is seen in all existence. For example, the human body, the ecological system within the world and the harmonious movement of the planets and stars. In all these and other examples, we see many diverse elements coming together and forming a unified whole. The difference being the name reveals the distinction that exists within the created beings bringing about a manifold of created beings with many separate and diverse characteristics. The fact that these created beings have individual features and characteristics is not a contradiction to Hashem's oneness. On the contrary, because Havaya and Elim are one, the unity engendered by Hashem's name Havaya is manifest even IN THE WORLD CHARACTERIZED BY THE DIVERSITY BROUGHT about by his name. So here what the rashab is saying is that the novelty is that the vaf which you would think is so aloft and removed through elim gets a chance TO EXPRESS itself in diversity that so in other words you could look y could look at you could look at elohim as restrictive you know it's the same thing with shabas BEFORE PEOPLE START KEEPING SHABAS SHABAS O I can't answer the phone I can't uh play car I can't race I can't go racing I can't DO I CAN'T IT'S all about no once you start keeping shabas and you say oh what an opportunity to be together with family what an opportunity to be together to be more in shul what an opportunity to say it's not about right it's the same shabas BUT BEFORE YOU SAW SHABAS as restricting restrictive and problematic. AND NOW YOU SEE SHABAS I I I wait for Shabas during the week. The silly cell phone and the silly messages and all the chaos and all the tumult Shabas quiet right in other words is analogous to the weak. It's very powerful but it's in it's it's kind of it's in its own realm. The the is that the comes in to the world and who makes it and who brings it in. Remember without is too awesome to be in the world in a in a pervading way. So it it it's not just in other words before we learned this this we we would say like this listen to this is that that theim you know its job is to harness. Now what we're saying is deeper. We're saying that the shame hashem needs Elohim. Not just that shame benefits from shame HASHEM benefits from shame elohim this a that's a bigish because you would think that the shame vi doesn't need elim transcendence is transcending so we say no that it's transcendence as it's filtered through elim SO THE TRANSCENDENCE ITSELF IS A HIGHER TYPE OF transcendence the back into the text. In truth, the ultimate source, please read it along with me the note for those that have the book. The ultimate source for this multiplicity is not the limitations that have their source in God's name, Elohim, but rather the potential for endless differentiation and particulars that exist within God's essence. His name Elohim is the medium through which the differentiation is actually revealed. However, the potential for this differentiation exists within the his essence. It's not understood that there's an endless amount of creatures. Next page. Since they're limited, there should have been a limit to their number. How is it that they there's a variety of distinct beings with no measure at all? opinion. The idea is the angel that had the infinite infinity the the result the perfection infinity of Hashem as a result of Hashem's perfection. It contains with itself the mult the multiplicity that has no end and it's infinite. He's saying like this the multiplicity that exists in the godhead in the in the in the in the in this case is is united like I said yesterday when the when the the minister of education yi and the minister of transportation and the minister of taxes they all are called to a meeting to the king's palace when they're in the king's uh office and his they don't hear themsel and feel themsel as transportation, education and and taxes. They all realize you know what they are working for the king. That's it. The different So ARE THERE ARE THERE THREE DIFFERENT PE COMPARTMENTS THAT they depart departments that they that they manage? Absolutely. But when they're in with the king, that is not that's not what what's felt. What's felt is I am part of the king. That's all. That's what he says. These very differences as they are in the in in the essence are the unities felt there. Next page over there. You cannot say call say there are details. God forbid and and that there's the unification of details to begin with. There are no details. Let me explain that. It's important. There are details. Before an idea is materialized, it must exist in the mind before what is its existence in the mind that the mind excuse me that the mind decides I want all of these details. So how are these details in the mind? Are they are they are they separate entities? No, IT'S PART OF THE MIND. But the mind is such that gives place later for details. That's what he's saying over here. That's these words express what I just says. Rather as they are in in the godhead they are united. It cannot be said that the singularity negle negates the capacity for multiplicity. For logically his perfection must also he must say it it gives room for multiplicity everything exists within him in absolute singularity as it's explained elsewhere. This is the concept that God is perfect that it entails the coexistence of opposites rather than a onedimensional state of being. Created existence is by nature defined. You hear that created existence is by nature defined. Every entity exists only in the manner in which it was brought into being and cannot extend beyond the fundamental definition to coexist with something of an opposite tendency. Hashem, however, is utterly undefined and can bring together opposites. Next page. However, within the God and within Hashem, the multiplicity doesn't exist there as a conflict. Rather both are are the opposites are one simultaneously. The rashab says in parentheticis, mortal intellect cannot fathom understand the nature and explanation of seamless unity between two apparent opposites. Now he let's read this note is an important one. Elsewhere that Ashab develops this concept further explaining that in addition to implying to implying the potential for endless ex expansion, the term a suff which means the infinite implies a total and utter lack of definition. Quote not being defined in terms of limitation, not in terms of infinity. There's something that he is and there's nothing that he is not. And consequently, he contains the potential of everything. That's a one that's a heavy heavy one to chew over. We as created beings can never fully understand this perfect oneness because it reflects a state of being utterly above the frame of reference in which we exist. In another source, the hashab states that Hashem's infinite light is utterly simple beyond the realm of distinctions. For whatever for whatever exists in the realm of distinctions is defined and particular and therefore cannot include everything. That potential exists only within God's essence which is absolutely simple transcending everything and therefore possessing the potential to include everything in its absolute singularity. Okay, we'll just leave that but we're going further. Hallelujah. Okay. There is a saying that's brought and say and the medish if I were not a rich man. Yes. Ha. Sorry. What did you say for >> say for I forget who's the author but it goes back which talks about the the primary fundamentals of belief in God multiplicity and diversity and unity and things like that. It's a It's a >> Is he a >> I'm sorry. Was it a rish that >> um it's that I don't know if it's a or an a but it's it's it's not someone I think last um I have to look up the source of who exactly say for but it's the name itself tells you it's about the karim the the the fundamental basic structure that of of Judaism um whether or Not it's the same ones that the Rambam lists my monities. I'm not sure that I'm not sure right the Rambam has the you know and and all those things um that we have to also check if they're the same. So then I'll I'll take a look. Um, okay. I think we'll stop here and tomorrow, uh, hopefully I don't know if we'll finish it or not, but yeah. Zaz everyone. Okay. Okay. Okay. Okay. Zaz and take care. Bye-bye.