It seems part of or the summary of the meaning of the sin of Adam was subscribing to the notion/thinking he was outside of G.d, as if there is an Other(and therefore he could become LIKE G OD, as if we are separated from Him to begin with)
What ever the I is beyond concept and beyond definition and unable to be detected even by the self, it is said I have this and constructs of objective reality among these is the my body, my soul and myself. These things are not the I but things we posses. Even myself is only the outside the resides in the objective reality that can be detectable, but the I is beyond everything. This is the difference between the word אני and אנכי. When Hashem says אנכי ה' אלו it is referring to the aspect that is revealed which is his manifestation in the form in the shechina and in his ratzon in the Torah, which can be sensed in the objective realm and outside of us. But the אני however is beyond this objective realm, and this is why we cannot sense God. In order to have this awareness of God we have to through the אני that is us. And this why God told Moshe no man can see me and live. Because to see God is to be God, and if we are God then there is nothing else, this is the reality that we would have achieved. This cannot ever be and it isn't the will of Hashem, but we can assume the second part of what God told Moshe, I will cover your face until I will pass you and you will see my back. In other words you will see me through my levushim which is all reality, this is the knowledge that fills the world as the waters cover the seabed.
Perhaps that INTRINSIC KNOWLEDGE of yourself, or that SELF-AWARENESS, has to do with the way G-D organized Creation - by making a world, putting it in your heart (mind), and then putting YOU in that world! IOW, you cannot see the Creator because all you have is a representation of the world and - YOURSELF as the main inhabitant!
Arizal teaches (Tree of Light, Gate 1); it can not be comprehended with thought or reasoning at all... It has no inception or beginning, because it has always been present and exists forever. It has no head (Rosh) or end (Sof) at all.
@@robertperonne384 But We are the Zulato, and We are created in His image. We are the Sephirot, and from the First Word of The Torah We see that We are the Head of Adam Kadmon. The universe is created in Chokhmah. Our job is to take that level of Chokhmah, and make it Keter (Olam Haba, Adam Kadmon). Olam Haba also has at least a part of it that is outside time (and maybe also space). If you are outside time, is there at all such a thing as "end" or "beginning", or even "space" for that matter? Since We are created in His image, and the soul is derived and not created, I figured that We must have some properties beyond time and space, is that correct?
@@robertperonne384 Since you seem knowledgeable to me, perhaps you can tell me something about previous worlds before Adam Harishon, what happened there, and where did this the wife of The Satan come from? And how can it be that it is written in The Zohar that Amalek has destroyed 6 worlds before they came to this world? Is The Zohar talking about the 6 underworlds in this Earth, or 6 previous worlds that each last a cyclic period of 7000 years? And what / who lived in those previous worlds before Adam Harishon? Are those also beings with self awareness who can speak?
Thank you for uploading another Torah lecture!
WOW. thank you Rabbi
I’m closer to getting this. The rabbi has been teaching this for sometime now and it becomes more clear each time. Thank you.
Agreed same here. I wonder what Shlomo Ha Melech thought on this subject.
you need a pure mind to see God. Then you will see the lampstands.
It seems part of or the summary of the meaning of the sin of Adam was subscribing to the notion/thinking he was outside of G.d, as if there is an Other(and therefore he could become LIKE G OD, as if we are separated from Him to begin with)
Why is the audio always so bad for his lectures? Please improve it.
What ever the I is beyond concept and beyond definition and unable to be detected even by the self, it is said I have this and constructs of objective reality among these is the my body, my soul and myself. These things are not the I but things we posses. Even myself is only the outside the resides in the objective reality that can be detectable, but the I is beyond everything. This is the difference between the word אני and אנכי. When Hashem says אנכי ה' אלו it is referring to the aspect that is revealed which is his manifestation in the form in the shechina and in his ratzon in the Torah, which can be sensed in the objective realm and outside of us. But the אני however is beyond this objective realm, and this is why we cannot sense God. In order to have this awareness of God we have to through the אני that is us. And this why God told Moshe no man can see me and live. Because to see God is to be God, and if we are God then there is nothing else, this is the reality that we would have achieved. This cannot ever be and it isn't the will of Hashem, but we can assume the second part of what God told Moshe, I will cover your face until I will pass you and you will see my back. In other words you will see me through my levushim which is all reality, this is the knowledge that fills the world as the waters cover the seabed.
Perhaps that INTRINSIC KNOWLEDGE of yourself, or that SELF-AWARENESS, has to do with the way G-D organized Creation - by making a world, putting it in your heart (mind), and then putting YOU in that world!
IOW, you cannot see the Creator because all you have is a representation of the world and - YOURSELF as the main inhabitant!
On a PRACTICAL LEVEL, how can you love G-D when you can't see Him?
@@brendankolar1370 Okay - can I have a hint? 😁
Visualize his name
Doesn't the EIN SOF also imply NO BEGINNING?
Can you have a beginning without an end?
Yes!
Arizal teaches (Tree of Light, Gate 1); it can not be comprehended with thought or reasoning at all... It has no inception or beginning, because it has always been present and exists forever. It has no head (Rosh) or end (Sof) at all.
@@robertperonne384 But We are the Zulato, and We are created in His image. We are the Sephirot, and from the First Word of The Torah We see that We are the Head of Adam Kadmon. The universe is created in Chokhmah. Our job is to take that level of Chokhmah, and make it Keter (Olam Haba, Adam Kadmon).
Olam Haba also has at least a part of it that is outside time (and maybe also space). If you are outside time, is there at all such a thing as "end" or "beginning", or even "space" for that matter? Since We are created in His image, and the soul is derived and not created, I figured that We must have some properties beyond time and space, is that correct?
@@robertperonne384 Since you seem knowledgeable to me, perhaps you can tell me something about previous worlds before Adam Harishon, what happened there, and where did this the wife of The Satan come from? And how can it be that it is written in The Zohar that Amalek has destroyed 6 worlds before they came to this world?
Is The Zohar talking about the 6 underworlds in this Earth, or 6 previous worlds that each last a cyclic period of 7000 years?
And what / who lived in those previous worlds before Adam Harishon? Are those also beings with self awareness who can speak?
not listening
This man talking in the video makes God to be nothing . His gifts of wisdom, etc, are his God .
he makes you and i nothing, he makes G d to be everything, because nothing exists outside of G d.
@brendankolar1370 nothing is impossible , you cannot have God in existence and nothing at the same time .
@@scottfrance1400 thats true! everything in existence is G d, (hence G d has no outside etc)
read Ezekiel 1:25-28 take good note of what verse 26 is saying