Part 1 · Chapter 47

Understanding the Kingdom of Atzilut and Speech 0:00

Good. Okay. אות ז'. אמנם עתה יש להבין דבחינת המלכות דאצילות נקרא עולם הדיבור בחינת רוחא עלמא דאתגליא אמא תתאה. והיא ה' אחרונה דשם הוי' כידוע בענין כי אמא ביתא דה' עילאה דבינה אוזיפת ה' גבורות מנתפח לבר דבחינת ה' מוצאות הפה דדיבור הנ״ל. ונקרא מאמר פתוח כמו ויאמר אלקים, כמו שנאמר בדבר ה' שמי שמים כו'. ועל זה אמר מלכותו בכל כו' כידוע.

והנה ידוע בענין הנסירה שדו פרצופין היו, דהיינו שבחינת המלכות היתה כלולה בבחינת אחוריים דז״א כמו שנאמר עצם מעצמי כו' כי מאיש לוקחה זאת. ואחר עשיית הנסירה נבנית המלכות בבנין פרצוף בפני עצמו באריסת הכלים כמו שנאמר ויבן ה' אלקים את הצלע כו'.

וביאור הדברים ידוע בזהר ובעץ חיים בכמה דוכתי דהמלכות נקראת עשיריית, דנלקחה מעשיראה דכל עשר ספירות דז״א, דהיינו מבחינת מלכות דכל ספירה דז״א, כמו מבחינת מלכות דחכמה דז״א נמשך בחינת חכמה דמלכות, ומבחינת מלכות דחסד דז״א נמשך חסד דמלכות כו'. ועל דרך זה נבנו כל עשר ספירות דמלכות.

וביאור בחינת מלכות דתשע ספירות דז״א ידוע שהוא בחינת ההתגלות של כל מדה וספירה שבאה בבחינת גילוי יש ודבר מה במציאות במציאות ניכרת, כמו מדת אהבה וחסד, yeah, שבאה בגילוי יש כאילו כו',

Feeling the Letters: From Thought to Expression 2:15

that's the מלכות of it. In other words, when it becomes a felt thing in a in a sort of אותיות, and that that means that you know what it is that you're feeling.

והנה בחינת ההתגלות הזאת העצמית נקראת צלם וצורה העצמית כציור העצמי דחותם וכיוצא בזה. וכן What is this? ציור. וכן ציור הפנים הפנים עצמן כו' עצמו. Yeah, over here I don't know, it's pushed just a little bit, something wrong with a print. וכן ציור הפנים עצמו,

דהיינו בחינת הכלי דז״א שעל זה אמר הכלים דז״א שעל זה אמר איהו וגרמוהי חד, שהוא כענין הגבול בכח כמו שמבואר למעלה באות ט״ז that's that it's it's not the actual גבול, the כלים of ז״א is not the actual גבול but a power for the גבול.

אבל בחינת דמות so that's that's כצלמנו, and בחינת דמות בנוקבא דז״א שנקראת דמות כבוד הוי' דז״א, ענין כידוע בענין נעשה אדם בצלמנו כדמותנו, דצלם בדכורא ודמות בנוקבא כו', והיינו ענין אתוון דגליפו כו', שהוא בחינת התגלות להתגלות באותיות החותם הנחקק בשעוה וכיוצא בזה. In other words, that the אותיות

of the מלכות of the ספירה becomes the ספירה of מלכות of that like he said that מלכות of חסד becomes חסד of מלכות.

And this is that the אותיות דגליפו, meaning from the חותם, you know, that the חותם sticks out and it presses in a גליפו into the next level.

Right. And that it means כצלמנו means the original

like the דפוס, you know, and כדמותנו is the letter that it prints. It's the exactly the דמות of the original thing.

But it's like only a דמות. In other words, it's like a person

like like the רבי. The רבי had his form, was his צלם, right? Right. And then when you see the רבי'ס video, that's not a that's not him really, it's not his צלם. Right. It's a דמות.

And yet the דמות is exactly like the צלם. Right. Not only that, I mean especially with the video, you know, it talks and everything, and it it's ממש it's almost like you're ממש seeing the רבי.

Voice as a Duplicated Image (Dmut) Explained 5:50

But really it's a דמות. Right. And the same thing like right now that I'm talking, the voice that's coming out for me, that's like the even even though by me it's it's it's like we're saying that the speech is like a דמות, it's only coming out from my inner מדות, right? Right. But as far as the voice itself, we're not talking as far as in relation to the מדות, as far as the voice itself, it has its own צלם, its own form like.

Right. And basically it it gets cliffed out into the through the telephone in whatever ways it works. And then over there, like you're hearing me right now, you're really not hearing me at all. Right. You know. What you're hearing is a reconstruction,

a דמות. My voice does not carry all the way to Los Angeles. Right. You know. It It What What you are hearing is the voice gets turned into another kind of letter, which is basically electrical impulses, and then the electrical impulses on your on your phone set get turned back from electricity into again airwaves airwaves, from electric waves back to airwaves.

So it's a דמות of a דמות almost, like a דמות of a דמות of a דמות, because my original voice over here is really a דמות of what the צלם is in the emotions and the שכל. Right. You know, so basically that's the ענין that the the מלכות is called a דמות.

But nonetheless, it makes no difference. In other words, the fact that you're only hearing a דמות on your side makes no difference. For all intents and purposes, you you might as well be hearing my voice. Right. You know, it doesn't it it makes absolutely no difference. It's as if it's as if you're actually hearing my actual voice.

כחותם כי התגלות אותיות החותם הנחקק בשעוה וכהאי גוונא, like the חותם gets pressed into the

what do you call it? The the wax, you know. Right. כך בחינת התגלות העצמות שבמידה שבלב, שבמה בבחינת התגלות יש בדיבור בה' מוצאות הפה, נעשה בבחינת יש נבדל בפני עצמו.

Then it becomes a יש נבדל בפני בפני בפני עצמו, and that's why it can travel over to Los Angeles while I'm still here.

And that's why also the the מלכות of writing can travel over time basically. The the רבי'ס letters traveled over to us, it became like a

a יש בפני עצמו, like this book. The בחינת יש נבדל בפני עצמו שנקרא יש דיש, it's a something of a something. In other words, when the רבי brought it down into into an actual thought inside of himself, where it was all the way to the external כלים of ז״א and מלכות of the ספירות of ז״א, it was already a יש over there. That's the צלם. In other words, what he said is that the מל- the מלכות of the ספירות is where it becomes a יש.

The Kingdom Becomes a Distinct Entity (Yesh) 9:53

Right. And and then where the מלכות becomes a בנין by itself it's called a יש of a יש. כמו שנתבאר במקום אחר באריכות שכמו בחינת חכמה חכמה שבחסד שבלב הבא בגילוי באופן מוגבל

הרי עדיין אחוז ומתאחד בעצם החכמה והחסד כולי אבל גילויו בדיבור שזהו בחינת מאמר יהי אור הוא מהות דבר נבדל בפני עצמו. That's already a totally separate thing.

והוא בחינת חכמה שבחסד דמלכות. ונמשך מבחינת מלכות דחכמה דחסד.

ובזה the פרט, so in other words not only the thing that מלכות of חסד becomes חסד of מלכות, but מלכות of חכמה שבחסד becomes חכמה שבחסד of מלכות.

And so on. וכך הוא כל בנין פרטי עשר ספירות דמלכות. And it's like that in all the different פרטים. Whether of the first order of ספירות or the second order, the third order, whatever, but the מלכות of the upper becomes the ספירה of the מלכות.

You know, from the מלכות of the ספירה comes the becomes the ספירה of the מלכות.

And from the מלכות of the ספירה of the ספירה comes the ספירה of the ספירה of the מלכות, like over here from מלכות of חכמה of חסד becomes חכמה of חסד of מלכות. And it's it's really actually doesn't need much of an explanation, but basically that from the expression of love becomes the love within the speech.

Right. From the emotion of love, when he has an emotion of love and he wants to express it,

from that comes the emotion of love within the speech. Right. And the same thing like the emotion of hate or anger. Like when he says, "You! What did you do?" Where does that come from? It comes from the fact that he was angry, and not just he was angry, but he wanted to express that anger.

Emotion to Speech: From Anger to Words 12:39

Right. Same thing with the love, it's not just that he loved a person, he wanted to express it. It's the love was like overflowing to the point, in other words within within the emotion let's say the emotion of anger, it went from the inner emotion which is its חב״ד, the reason for the anger,

through the חג״ת which is the feeling of the anger, through the נה״י which is the התפעלות of the anger, all the way to the point that it had the מלכות, that the anger was already a יש, that he wanted to express, it had was coming trying to come out of him now.

And that מלכות of the anger became the anger that you hear within the speech. Within the speech you hear, you hear that the guy's angry, both in the voice and in the words.

You hear that the guy's angry, both in the voice and in the words. Same thing like in חכמה.

When the חכמה or the בינה want to express themselves, so then in the speech, you say, "Wow, that was a really that was a really great smart speech that you made."

Where did that come from? They say it came that the חכמה of the מלכות came from the מלכות of the חכמה.

And it's it's very it's basically a simple thing to you know doesn't need much of an explanation more than this, basically. And that's the way in the whole בנין פרטי עשר ספירות דמלכות נעשה כלי בפרצוף בפני עצמו כולי. וקודם הנסירה היו דו פרצופין, שכמו אחוריים שנגרר אחר הפנים בלי מהות בפני עצמו, כך בבחינת אחוריים דכל ספירה היה נקרא בחינת התגלות דמלכות. שיש בכל מציאות וכולו. In other words, within each ספירה there's also included the fact that the ספירה wants to express itself and be a something.

Each Sefirah Includes Its Own Expression 15:02

It's automatically included. כמו שמבואר במקום אחר בבחינה בפרט עניין אחור באחור ואחור בפנים

וכולו. There's apparently two עניינים of how It's like the צדיק. You know, did you ever see the two צדיקים? There's two ways to write a צדיק: one is אחור באחור and one is אחור בפנים.

In other words, the face of the woman in the back. אחור באחור means that he's facing forward, and she's facing back. Right. אחור בפנים means she's also facing forward, looking at his back. Right. She doesn't see anything but like a brick wall in, you know, like like you have those tenements where you open the window and there's a brick wall there? Right.

So and the thing is, like he's saying, אחור באחור, אחור בפנים, and then there's another מאן דאמר, a זנב היה. It was a tail. Right. Yeah. Which also is like not necessarily These are not necessarily exclusive things, that it was a tail, that the מלכות is a tail of each ספירה. Right. ומתחילה היא נקודה תחת יוד דזעיר אנפין וכולו, כמו שנאמר ותפול לפני רגליו.

Like a חיריק under a יוד, you know. Cuz ותפול לפני רגליו, this is by אסתר and אחשורוש, you know. מה שנאמר בזוהר על פסוק עושי דברו, אז איהי אזעירת גרמה כנקודה. She made herself small like a נקודה. Yeah. Yeah, so the thing was אזעירת גרמה כנקודה

means that in order to talk properly, you first of all have to בטל out the talk and go into the thinking.

And that's, you know, like when somebody wants to make a speech. Yeah. So the thing is you could have somebody get up and spontaneously make a speech, but that's really only if he already knows the subject matter already very, very well.

So that means really it already happened earlier. That's why he can make a speech right now, because he already did this business of really of really going into it. Basically going into the בינה.

Right. In other words, that if she has to fall under his feet and it has to be like a נקודה under the יוד, that he has to go into he has to In order to speak, he has to not speak.

Right. And that's the thing what they say, that a משוגענער says what he thinks and a wise person thinks what he says. Right. In other words, somebody who just immediately says what says everything where the speech doesn't become a נקודה,

it ends up just baloney and babble. Right. It's not It doesn't have a good speech. There's no בנין. There's no בנין. The whole thing of the In order to have a proper בנין of מלכות, the מלכות has to make itself small, first of all. In other words, it has to become actually a nothing.

In other words, he has to basically sit there without speaking. Right. In order to finally speak, he has to sit there without speaking. And this is the thing if like, you know, like these people that that you really want to always You know the people everybody wants to avoid?

Yeah, what It's usually because they just want to speak all the time. Right. And they don't know what they're saying. Yeah. And finally, it's just you just want to just, "Get away from me." I mean, just, "How do I get rid of this person?", you know. Right. You know, they right away they right away they want to speak, you know what I mean? Right. And a person like that that right away wants to speak, nobody wants finally nobody wants to listen to What what does it mean what does it mean nobody wants to listen to?

It means that the whole the whole whole purpose of the speech is is not fulfilled. Right. Because the whole purpose of the speech, מלכות, that's why it's called מלכות, is they should listen to you. Right. Because the whole ענין of מלכות means if he's a מלך, they have to listen to him. And the whole the whole ענין of speech, well, what does it mean speech?

You don't want to just talk. You want people to listen to you, and the craziest type of person is a person who walks around the street just talking to himself.

Right. He just wants to talk so much, he doesn't even care if anybody's listening to him anymore. He just needs to talk, and he just walks around talking. Right. And there's nobody listening.

And and the reason it happens is because he doesn't stop he doesn't stop the talking in order to think. Right. And the more he stops the talking in order to think, so, therefore, it's a wiser and wiser person that, you know, in other words, it's like and then then people want to listen to him, because they know that what he's going to say is מסודר according to a proper thought.

You know, like that thing they used to have an advertisement, when E.F. Hutton talks, everybody listens. Rather, Alan Greenspan. Alan Greenspan, not Alan Greenspan, it used to be an advertisement. Yeah, I know, but when Alan Greenspan speaks, everybody listens. Yeah, but I mean that I'm talking about in the advertisement what they meant was, why do they listen? Because he sat there and figured it out, and he's going to give you good advice.

Right. That's why they're going to listen. So, what does it mean he give he's giving you good advice and everybody's listening? It means that he actually before he talked, he thought.

Right. He analyzed this whole situation. So, in other words, he didn't talk. And that's that's the strange thing about דיבור, that the beginning of דיבור is דווקא not to talk. Right.

It has to start דווקא by becoming a nothing. Where are we here? אזעירת גרמה. אזעירת גרמה, it has to make itself small like a נקודה, that means like a total nothing, כולו.

עד ה' כמלקדמין, till it becomes a ה' just like the ה' that was before, like like the בינה. Right. It has to become a נקודה and let the thing go up to the upper ה', until it becomes a ה' just like the ה' from before, that the lower ה' becomes like the upper ה', and then everybody will listen.

שאחר כך נבנית בפרצוף בבחינת אצילות עד שנעשית בבחינת פנים בפנים, till it becomes פנים בפנים, because really now she is farther in than he is.

'Cause she is now on the level of בינה, which is where he was looking to.

That's why it's פנים בפנים. Right? In other words, where's the ז"א looking? The ז"א looking inside. The ז"א looking towards the בינה. And now the מלכות, since it became אזעירת גרמה, now it becomes on כמלקדמין like the upper ה'.

And then it becomes פנים בפנים. כדמיון מיעוט הירח ומילוי הירח, like the like the moon that gets empty and full. וזהו עיקר ענין בנין המלכות שהוא למעלה מבנין המלכות ופרצוף דבי"ע. This is a higher thing. This is the ענין of the בנין המלכות in אצילות, which is higher than the בנין המלכות the פרצוף in בי"ע.

שנסתר כל פרצופה שבבחינת אצילות עד בחינת מלכות דמלכות שבקע המסך ונעשית בבחינת פרצוף בבריאה כמו שיתבאר כולו ודי למבין. In other words, there's another thing. There's one of the things is that she has to

אזעירת גרמה in אצילות itself, in order to have a full בנין המלכות, like in terms of speech, like we said that the guy's going to write the speech.

That means he has to build up the whole speech till the speech is Right.

But he didn't say it yet. But he has the whole speech totally ready to say perfectly, you know what I'm talking about? Yeah. But he didn't say it yet. It didn't go through, it didn't go through the מקבל yet. It didn't go to the outside yet, to the to the, you know, בי״ע is עלמא דפרודא. Right. In other words, where you're talking already to somebody else. Right.

Complete Speech Construction Before External Delivery 25:33

Still, this means it's all still inside of himself. In other words, the whole speech is all arranged and all ready to go, but he didn't say it yet. So, that's that's one ענין of בנין המלכות.

Then, there's another ענין of בנין המלכות that in order to do that, basically, what has to be done is that the whole inner מלכות has to disappear and leave over only the מלכות of מלכות, the letters.

Right. And that's the thing that basically why he has to go over the speech almost in a way of memorizing it, so that it's what do you call that, שגור על לשונו. Right.

Not so much the the מדות of it, but the fact