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With the godliness of a Jew. Okay, weiter. Soviv kolom. Let's go to the second madriga now. Make sure everyone gets it. So far, mamalei kolom. We spoke about God within the universe, within creation. Now we're going to speak about God beyond creation, inside. Soviv kolom. Bechol haevraim vaolam osi yeshenu gam ereloki, builting mukbal sheino mitzamsam lemadrigas haevraim. In addition, to the light that is refracted within the world, there is an unrefracted light. This is critical. An unrefracted light, a light that is pure. Because remember, when it's refracted, what happens? It gets not the light itself is not diminished. The light that's inside the bulb is not diminished, but our perception of that light is diminished. So when you are outside, so to speak, of that light, your perception is that the light is dimmed. But what if you were within? Meaning, what if there was no lampshade? So you would say the light is in its pure, unadulterated state. Makes sense.
The question is, how do we relate to that godly light? That's level number two. So again, the first light that we spoke about is the refracted light. And that's the light that we engage within creation. Now we're speaking about the unrefracted light, just pure godliness without any refractions. How does that work? And this is the big chedesh now. Not only is the refracted light within every object The infinite light is also within every object. What's the refracted light? Refracted light is called the aura metzumsam. And this is the R that is totally pure, unadulterated. It has no refractions. That too can be found in all things. But again, it's not God; it's the light of God. But it's the light of God without any refractions. Now this is very important. If God is infinite That means there is nowhere He is not.
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On two dimensions. Number one in the refracted place. That's where the infinite comes down into the finite. But then there's the infinite, and it remains infinite. But in that infinite state, it also interacts and engages with objects. Let me finish before you start asking questions, because it's going to become clearer in a minute. Ella shaliyoso or bilti mugbal ein sof, but the infinite light, Rabo sai, if it's going to interact with our world. The light is going to be so overwhelming because of its nature, because it's infinite, that the nivra that's mukbal, the creation that is finite, will not be able to face it. It won't be able to hold it. It won't be able to sense it. In other words, this guy is going to get very deep now. Make sure you're all locked in. In level number one, where it's memalei kol amen, the nivra, the creation, can sense its godliness. Why? Because the godliness is limited. It's refracted.
But on level number two, when the godliness is not refracted, the godliness is so overwhelming It's so overwhelming to the object that it can't grasp it. It can't even sense its own godliness. We call this godly light that which surrounds the world. We don't mean to say that the godliness is external. What do we mean to say? Because the light is higher than the world. Because the world can't sense it because it's so godly. So because the light is so godly Even though it's found within the nivra, within creation itself But because creation can't sense it. So creation itself sees it as sovev. It sees it as an armachev, a surrounding light. To sum up what we've said so far And then I'll open up the floor to questions and clarifications. On level number one What does memalek olom mean? A refracted light fills up the world, making the world into what it is.
On that level, the entire world senses its own godliness. In level number two, the light remains in its infinite state. And it infinitely interacts with all things. And there is a life force that's being imparted from the infinite light into all creation. However, because the light is within its infinite state Because the light is within its infinite state, it's overwhelming to creation. And therefore, even if it's there, I don't necessarily sense it. And that is why we see this light as a makif, as surrounding. Questions, comments, reactions, clarifications. Does anybody know what I'm talking about? Not know what I'm talking about, Roy? Because I don't get it. If it's overwhelming, you obviously see it. So think about it like this. What would be a good marshal? It's like a dog whistle. He doesn't really see his purpose in life. But it's not that it's not there.
The good life is overwhelming. It's like. How can you like manifest? I'm trying to. Let me think of a. Let me. Don't want to see. It's something you. It's something you can't see. Give me 30 seconds to explain. Let me just take 30 seconds.30 seconds to figure out what would be a good martial for this. I got a good martial for you. Under five. The love of a parent can take on two forms: the finitude of love Which would be expressed in I bought you a car Or I bought you a meal, right, whatever it is, or I bought you all your clothing, right. That's the love that a parent has in its finite form. And that the child can easily sense. The child can say, "My mother loves me." She bought me." She bought me a shirt I needed You can sense the love because it's not overwhelming.
But the truth of the matter is that no child will understand until they become a parent themselves the infinite love that the parent has for the child. The love is so overwhelming it can't even take on an expression Right? It's just the raw love that the parent has for the child. So the child doesn't even. In a certain way, the child—and this is wild—the child can say,"I don't even know if my mother loves me. And what will people say? They'll foolishly respond, 'Of course, your mother loves you. Didn't she buy you that shirt?' "Yeah, but she only bought me the shirt, right?" Because it's a finite—that's like the—that's the love expressed in its finite form. And of course, God created. So that love that God has for us can be overwhelming And we. Was it what your parents created? Does that make more sense? That's right. It's not just because I created them.
That's right. Exactly right. Is this also kind of the progression between the first, second, and third stage because it's a light that is so infinite that it kind of exists outside of our existence? Good. Hold off. Let's come back to it when we get to stage three. Kind of child So they can appreciate that love and understand love when they have their own children. More, but I still can't feel it. I know what it is for me to my child. But I like, I and I obviously now know that my parents have that for me, but I still can't feel it in the same way because it's so big. It's overwhelming the amount of love. It's like we would do anything for that child. But that's not something the child can ever really understand. Child cannot possibly be aware of the sacrifices that a parent would make for them.
So again, just to bring this back Because even then I'm like I know it from my children because I'm inside of it. I'm living with it. It's real for me. But I know intellectually that my father has it. But that love that my father has for me is too big to take up a place. But Ben, does that make sense to you in terms of the Mashal? Does it help clarify? There's two dimensions of the way that God infinitely interacts with us. There's His infinite interaction with us that's refracted, and that's called filling us up. And then there's the infinite interaction with us that's non-refracted. And in this case, the light is so overwhelming that of course it's having an impact. Of course it's also sustaining creation, but the creation itself doesn't recognize that. What does that do for us? Next paragraph. Why do I need to think about that Guys, you realize what your life would be like if you thought about these things. Think about what would happen. The hisbonenus besoviv kol almin. If I think about the fact that God is infinite and engaging with me on an infinite level and engaging with all things in creation on an infinite level, it gives you an appreciation of the infinite nature of God.
Because God is beyond all things. So in other words Two things happen. When I look at this water bottle, I say to myself, "Whoa, there's godliness that fills up this water bottle." How would I want to interact with this water bottle, knowing that there's godliness that's refracted within the water bottle? Level number two: There's godliness within the water bottle that I can't even begin to understand because it remains in its infinite form. How would I want to interact with that water bottle? Imagine if you're thinking this: Is it possible to skip making a bracha? Why can we skip making a bracha, guys? Because we're not paying attention. We don't pay attention. We don't have hisbonenus. Because we don't have hisbonenus, what happens? We get to live life on a surface level. Bible. It's the second part is not saying that I don't understand. The second part is saying there's an infinite light that's engaging with this. You can't fathom what it is. But that gives you an appreciation for the infinite. That's like saying my parents love me infinitely, so I can ignore them.
If you could appreciate the fact that you can't even begin to understand how infinite their love for you is, how would you interact with them? I'm saying it just happens. Just like I agree. I agree. It just happens. That's why you need to think deeply about it. Otherwise, what will your natural reaction be? Because it's not felt. Your natural reaction will be to ignore it. Which is what sometimes we do when it comes to our parents. Which is part of the frustration of being a parent. I don't know if you guys have ever had this conversation with your parents before or I hope you haven't. It's possible that you've ever heard something along these lines. Don't you realize how I do everything for you? You know why your parent says that? Because they're literally dedicating their entire lives to you. Don't you realize how I do everything for you? They're saying more than just I bought you a car or a shirt or a pair of pants. They're saying my everything, the infinite love that I have, is for you.
And because it's so present in our life, we can ignore it. Would that cause a disconnect with the relationship between the parent and the child, the parents' infinite love to the child? It won't cause a disconnect. If the child is aware of it, it'll be the ultimate form of connection. Most of the time, the child is unaware of it because the child has become so accustomed to the love that his parents give him that he takes it for granted. Every single person I think I've ever met, including myself, takes their parents for granted. I'm saying our parents are human beings. We don't even allow them to be human. Like you like think about it. Forget Judaism for a second, right? Think about what your average, like again, let's assume that you are all again. When I say forget Judaism, I mean like forget the davening and learning part for a second. Think about what it takes to send you to yeshiva.
Think about the sacrifice that takes on the part of a parent. That means they're dedicating their entire day working. Because let's say tuition is twenty-five thousand dollars a kid these days. You have to make one hundred fifty thousand dollars to be poor if you only have like three kids. You have to make one hundred fifty thousand dollars to be poor in America today. That means they're spending their entire day, nine ten hours a day working like a dog, so you could go to yeshiva. That's what used to drive my father crazy because he was like "You're sleeping in class." I used to tell them like fast asleep. Have you seen those down jackets that you could buy? They still sell that company's triple fat goose down. It's like those big bulky down jackets. You guys know what I'm talking about? The Canadian The Canadian goose jacket. I guess that's what they called these. But the puffy arms—that was the critical part. You had to have puffy arms. Why do you need puffy arms?
Because you can fall. It's like a built-in pillow, right? And it's like I got two pillows, right? And you're fast asleep. Wake up, and your Gemara has drool marks all over. My Gemara in high school used to have this constricted. For sure. I found out when I got older. What's it called when you get that giant red mark? You wake up and you have a giant red mark on your forehead. I'll give you the Yeshivish terminology for it. It's called a somno hemorrhage. Somno hemorrhage. Somno from the lesson of sleep. You wake up, and like some guys have the lines of the Gemara in their face. It's like you can see the word Rava tattooed on their cheek. If I was I'm working like a dog all day, and you're just fast asleep, drooling on your gemara while the rabbi is speaking to you. I don't get it. What's the problem? You have how ridiculous that is.
Every one of us should be thanking our parents every single day. By the way, you should be, especially today with modern technology. There's no reason not to send them a WhatsApp every single day saying good morning, good afternoon, good night. These are human things. They think they've dedicated their whole life to you. So yeah, if you're aware of it, it's the ultimate form of connection. We're not aware of it; that's part of the problem. We need his bonos. So what does it do? His bonos besoviv kol almin he hakara begdoso ein sofish la kolish barchu sheis barchlam malam ygetter b'galusan avran. So if we become aware of the infinite nature of God, it's like whoa, God is huge, beyond creation. Dogma lebitoy God lezu ueden anisim. What would be an example of this? A miracle that God performs. So what do we see? God has the capacity to go because He is so far beyond creation, He can interact within creation however He wants to. So the water goes this way, the water goes that way. The sun usually sets, the sun stops.
That would be one dogma, one example of how infinite Hakadosh Baruch Hu is, totally beyond the limitations of creation. Because where do I want to serve God now? Because once I was in to begin with, I want to serve God within creation, because God fills up creation. Now I'm saying, even when God fills up creation, He's beyond my comprehension in the sense that He remains above and beyond creation. So I want to transcend creation also and serve God there as well. Makes sense. Think about it. One more time. I'm going to repeat it again. The first level is I want to serve God within creation. The second level is God's infinitude is within creation. So I want to be just like God is, so to speak, beyond the conventions and constrictions of this world. I want to serve God there as well, because I want to transcend creation.
Yes. It can help us appreciate the infinite nature of God. Last but not least, this is the one that a lot of guys have a hard time with. So let's really focus in on this one. Where are we holding on time? Plenty of time. Kula Kame Kilochashiv Level number three. All to God, all of existence to God. Is zero. All of existence to God is a zero. From the knowing smiles in the room right now, I see that I already have a couple of guys that have gone off the derech since our last year. No worries, hang on. Hopefully, we'll clear it all out. Zehu mitzada kadosh baruch hu bechvodo veatzma. Now let's flip things around. Up until now, we've been speaking from the human perspective. Now let's see from God's perspective. Let's see what the world looks like from God's perspective. Lo oder hamespashet mimenu yisbarach elatzmuso umahuso yisbarach hameoratzmo.
Now we're not talking about the light; we're talking about the sun. So in other words, up until now, where have we situated? Let's think about this. Where have we situated? We're situated down below. So we are the beneficiaries of God's light. So when we speak about memalek kolomen and zovik kolomen, what are we speaking about? We're speaking about not the sun. We're speaking about the rays of the sun. Now let's talk about it from God's perspective. From God's perspective, do we talk about the rays? No. What would we talk about? We talk about the sun itself. He is the illuminator. He is the light that everything is being illuminated from. But again, that's the rays are more for us. It's how we experience God. So it's like the sun. As we'll see in a minute, it doesn't experience its own rays. It's what it gives off.
I tell you what. Give me two seconds before you guys jump down my throat because I think maybe some things will get clarified. From God's perspective As he looks out at the world He does not see the world as taking up meaningful space. Exactly. From the perspective of God, as He looks at the world, and Sophia, this is why I use the notion of existence and reality, as He contemplates existence. It's not meaningful. Remember, what's the definition of existence scientifically? Existence takes up space. But from the perspective of infinite Which is beyond the realm of space, does space have any meaning whatsoever?
Again, make sure everyone gets it. You with me? Make sure you go to sleep earlier. I'm thinking. Bloodshot eyes. I'm thinking that the reason why that might be an issue is because the limitation of the infinite. It's not a limitation of the infinite because From this perspective There is no finite. Everything to God is just Him. It's what's real. It's like the world is a dream. But then I'm saying that if I'm plugging into God in this world, I'm setting myself free. I'm setting myself beyond the limitations of space and time. Within this world or beyond this world? Within this world. That's the point. That's memale kolom and sovev kolom. Whereas we're not talking about this world anymore. In other words, our very existence to God is kilo. So it isn't. Yeah. You said this world's a dream. Let's say. Then when you die, you actually wake up.
In a certain way, Because if you're right, if you're trapped within the constraints of existence, let's put it this way, you're bought in. Every one of us is bought in that this is real. But the truth is, this is not real. It's not permanent. Nothing in this world is permanent. Once you believe that God is real, meaning He is the permanent, unchanging reality, so then when you look at existence, you're like really? What's that? You understand? So now your entire existence, its only meaning Comes from the fact that he wants you to experience it. Not because it, by and for itself, is real. That's what's critical. You see, everyone says, "Well, if the world isn't real," If the world doesn't exist, then why does any of this matter? No, it really matters. Because if the table only matters because it's a table, then it doesn't really matter at all.
Because right now it's a table. Tomorrow it'll be a stender. The day after that it'll just be firewood. But if something is given reality because God says it's real. That's the only reason it would be real. How I engage with that reality is going to be totally different. If it's just that the world doesn't take on meaning. To God, to you. Remember To you, we live in the world of mamalek kolom and soviv kolom. How should we be engaging God from within the world? If the world doesn't take on meaning, it's meaningless. From God's perspective, space to God, the world doesn't exist. That's exactly right. Kula kamek lo chashen. It's not again. I want to be clear. It's not that the world isn't meaningful to God. Remember, we still believe in Bereishis bara lo kim. It's just that relative to his own quote unquote existence, that cannot be defined as existence. Society thinks that.
That's exactly right. Nothing does. Only Him. So it's like imagine if you had a trillion dollars. Does God exist beyond space? That's Adaraba. What truly exists? Again, I'm rechanging the word existence now. What truly exists? I'm using the word truly here on purpose. Is God because He's beyond time and space? We've grown accustomed to saying this because it's within time and space is real. Because God is infinite. That which was within time and space, it's like if you held up a penny relative to a trillion dollars. And by the way, that's a bad marshal because in that case, they're both money. But if you have a penny relative to a trillionaire, the penny's not—he's not machshav a penny. It's like you ever get aguro. How much do we hate aguro? Because it's not money. It's not real. I can't do anything with aguro. You save them up.
Who's that? You save them up. Actually, this is just small. That's what I'm saying. That's why it's a bad machshav because the agurot are actually meaningful. That's why it's not really a perfect machshav. But relative to the sun, when the sun is within the sun, so to speak, it doesn't look at its rays and think that's real. That's just like an emanation. The real thing is the light within the sun itself. So again, all of these are bad mashal because they're beyond our comprehension because we live within the world of this existence. We're like that's real. Here's what's critical, and this is why it's important to know this. When we value existence, which we should—I want to be clear—we should value existence. Why should we value existence? Because memalekol amen and soveiv kol amen. What is soveiv? I don't soveiv means again. Soveiv means the surrounding light that engages directly with this world, but it's so big that it's beyond this world.
Can you give an example of how to talk to your parents? Correct. How would that be like God? God does everything for you. Yeah, let's say. So there are sparks in this world that tell human nature what they're supposed to do, anything. And then, which is more like good. We means that God, taking big deals around, does everything for you. But with so much stuff in this world, except for all stuff, it's supposed for you. Then we just Jewish people, or the aliens. Everything that exists does so because God desires it to exist. But for you, I have. For God's purpose, let's put it that way. I thought it's not a scientific purpose, so we call it Soviet column because we just can. And it's a Soviet column. But what's critical for you to understand here is that Soviet column means the world exists and it's real.
That's what's critical. From the perspective of mamalik kolom and sove kolom, we're saying barishus bar lokim is real, living within that creation. How do you engage creation? Is it disorganized? Yes. Correct. That's exactly right. That's what I'm saying. From the perspective of mamalik kolom and sove kolom, everything is within the world. We only say sove because we don't have the ability to engage with it because it's so overwhelming. Rafe. Question about everything has godly sparks. Which one second? I just guys, you got to get this down. I got to test you on this. Are you speaking of a Malay colomen, Soviet colomen Or both? Mostly, I think both. Mostly Malay colomen. Then I feel like we're limiting God to wherever the godly sparks are not. That's what we're saying. We're not. First of all, anywhere that is, there are godly sparks. There is no place that's devoid of godliness. Otherwise, it wouldn't exist.
Again When we say there's no God there, what does that mean? There's no God there. God exists beyond time and space. So you don't want to say God is within the table because then God would be limited to the table. So what you say is that the table is a result of the desire of God that the table exists. So you can find godliness within the table. You hear how you have to say it? Makes sense? You think so? You can continue to think about it. Mikey, how do we do it? Tired today. I see that fighting through. I'm a big admirer of the head bob guy. You guys should know this guy, the guy that does this. He's a hero. Why? Because first of all, he's hurting his neck. And second of all, because he's fighting through. I love the head bob guy because he's fighting through. We had some good head bob guys last year, right?
Does everyone have this? Yeah, But the Kula question, like everything to him is zero, and it means we're living in his dreams. So why are we there? What's the why does God want to do this? No You missed it. This is what makes the world real. It gives us, it gives the world meaning. Not just die and give all them have a meaning. It gives all them have zem meaning. It gives this. It is this what's critical. You guys are used to it. This is where the major shift comes. You guys are used to. Everyone with me? I know it's addictive. That's why we tell you to keep it in the locker. You guys are used to saying, "I know what's real. It's real because I tell it it's real." It's real because I look at the space. That's not real. That's pathetic. If this table is only as real as the amount of space that this table takes up, that's pathetic.
It's like a similar thing. I'll give you a similar one. How many people here have ever heard the following argument? I don't need to believe in God to have a meaningful life. Of course, I agree. People who don't believe in God can also have meaningful lives, but there's a difference whether I endow my life with meaning or God endows my life with meaning. Those are two very different things. If I endow my life with meaning, then how much meaning does my life have? Only as big as I am. If God endows my life with meaning, then it's an infinite amount of meaning. If you say that God is what gives the world reality, then it's not as big as Dovi. It's as big as God. That's much, much more important. So it's not that the world is fake. It's giving the world true reality, Benson. So why does Hashem need to do this?
He doesn't need to. That's exactly. That's like saying it's a great question. I'm gonna answer it clearly. Ready? Here comes the easy one. It's like a softball, Rabbi. Just gotta lay it up, knock it out. Ready? Go. I don't know why God does anything. Because things that we know the answer why. Are always one step removed. For example If I said to you, I love my wife because And then I said because she's a good cook. Do I love my wife or do I love food? If I say I love my wife because she's a good cook, do I love my wife or do I love food? Maybe, but I haven't brought you any proof that I love my wife. I'm interested. Exactly right. Because my wife, the love that I have for my wife, is essence oriented. So the why doesn't make any sense. You can't ask why to something like this. Why do you like chocolate ice cream? I don't know. That's what tastes good to me. But why does it taste good to you? I have no idea why it tastes good to me. It's impossible to know. So I don't know why God created. I only know that He desired creation. That's why the Medrash says. God desired to have a dwelling place in the world down below. So God desires. This is what I know.
God desires three things. Ready? God desires to have a dwelling place in the world down below, which means number one He can be found. His godliness can be found in all things. That's mamali kolom. His infinite godliness can be found in all things, even though it's so overwhelming that I can't even sense it. This thing that he desires is only real because he desires that we feel it's real. That's huge. If you have those three things, Bensy, that is a game changer in all of religion. He's giving us such a gift. If you look at the world, you're like, why does it matter at all? But if you realize that it's all connected to Hashem, then it's the only thing that gives it matter. Was that when you say needs? What do you mean? Usually, when a person says needs, they mean something inappropriate. They mean something like this: I need, right? Therefore, if I don't have it, I'm lacking. Obviously, that can't be true of God. So you can't say God needs you. So what you say is this: God doesn't need you in the sense that He's diminished without you. He truly needs you.
Because we only have everything in the human world, every need, every human need. You don't need it. It's like I need to drink right now because I'm thirsty. Right. It's like if a kid says,"It's like if a kid says, 'I don't need any friends. That's not very healthy. There are different levels of needs. We're not saying that God is imperfect. God is perfect. Therefore, any need that He would have would not be a need like a human need. When we say, "Does God need us to exist? He's fine without us. Which is why it's a healthy relationship because you can't be in a relationship where you need the other person. But He desires not because He's gluttonous, but because it's who He is. He desires to share his life with us, Rafi. What's the goal in trying to understand this? What does it do for us?
You're walking down the street. Um, You see a beautiful car. You decide for yourself. For sure. You start to think to yourself. Oh my God. I like to look at beautiful cars. And you have. An opportunity to gaze longingly The Isser of Hystacus at that beautiful car. Now you could sit and do that But the question is Why would you? If you understood that car is Memale Kolomen, there's godliness within that car. If you understood that the godliness is infinite in that car, Soviv Kolomen. Beyond our comprehension, how infinite that light is And the reality of this world is only because God determines its reality. You might not stare at that car. You might choose to abstain from staring at the car because you might want to be exclusively with one car. As you are walking by the car, you might not rush by the car. You might be careful to.
Have a meaningful amount of distance between you and the car, lest you set off its alarms. I was thinking of this on the spot, by the way. But, but, On the other hand, let's make it a little bit more personal. I have technology. There's godliness within that technology. The question is, how will I use that godliness? Or how will I use that technology? So if I want my technology to be safe Meaning I want it to be a place of godliness, I might choose to put on a filter because I know my nefesh habahamis and its desires, and so I might choose to put on a filter to protect myself from myself because there's godliness. You put the filter So I give the code to my Rebbe. It's like protecting your nefesh habahamis from itself. And I'm protecting my nefesh l'kis from being exposed to these things.
So exactly right. So now I put the filter on. Does that mean no technology whatsoever? Because technology has massively positive implications. If I decide to open up a website A Torah website where people could come here for shiurim and read the very Torah and get chizuk, then the technology, the sparks of godliness, can be mine. My question when I look at technology is not whether technology is good or bad. It's how do I interact with the godliness within that technology. You see how Chassid deals with these things is very different. In the outside world, you're going to hear one of two things, Rafi, and this is not the way we go. It's Asher I don't know if it's Asher. I think it's dangerous. I don't know if it's Asher. But by saying it's Asher, that means you don't get to get any of the positive benefits. Or then you'll hear the opposite side. It's amazing the things you can do with technology. That's true, but then you're not paying attention to the dangers. So a person who sees mamalek kolom and seivik kolom and kulakamalek kolom foshiv is not interested in muter and aser. Is interested in what does the godliness of that particular thing dictate to me?
It's a very different way of seeing the world. Makes sense? See, this is the truth. I believe. This is the true way of engaging the world. If you don't understand this, then every time you engage the world, you're engaging it from a place of fear. A chassid doesn't engage the world from a place of fear because a chassid is not afraid of the opportunity to reveal godliness in the world. He's inspired by that opportunity. Two things. I actually started this louder. The wonderful singing is as beautiful as it is. When we started this place We were saying there's three things that we are. Now By saying that, Rashiwa beckons for us to come sing and dance with him. Come.
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