Part 2 · Chapter 47

Building the Speech Within: מלכות in אצילות 0:00

Go ahead. Backtrack a little bit. Yeah. Yeah, so in other words, that the the בנין of מלכות in אצילות is that he built the whole speech inside of himself.

But then even after he built the whole speech inside of himself, in other words, he has a written speech. Yeah. And not just a written speech, in other words, he has the speech written inside of him.

Right. But even then, he's still not really ready to ממש give the speech perfectly.

Why? Because it's still it's all its 10 ספירות. And what he has to do now is have the בנין of מלכות of מלכות in with 10 ספירות.

Right. So that he has to stand there and practice. You know how they practice? Yeah. Like in front of a mirror, or the guy tells his wife, "Here, listen to me," and then he practices. Yeah, he goes goes over the whole speech, what he's going to say. Yeah, but not just what he's going to say. He goes over like what part he's going to emphasize, right, and what part he'll they'll talk low, and he stands in front of the mirror and and watches how he's going to make a sweep with his hands.

You know what I'm talking about? Yeah, yeah. And and and and this is after the speech is already, there's a full בנין of מלכות already before he does this. Right. And what this is is the בנין of מלכות of מלכות,

also with 10 ספירות, so that in the מלכות of מלכות, in other words, he knows what emotion he he already knows in the in the terms of the בנין of מלכות with 10 ספירות,

he knows the emotion that he wants to get out in his speech. Right. He knows that this is a speech of חסד, or he wants to, like if he's a rabble-rouser, he knows that what he wants is to get everybody angry, right, or he wants to get everybody to feel kind and merciful so that they'll give money to the poor orphans with the patches in their יארמולקעס.

Right. So he knows the emotions already. It's already the מלכות is already a בנין. But even after that, he still has to practice the speech in front of the mirror. And what's he doing?

Practicing the ספירות Transfer in the Mirror 2:36

Over here, he wants to make sure that the that the that the ספירות of מלכות transfer properly to the ספירות of מלכות of מלכות.

And over here, it's the same thing, it's the same ענין, that from the מלכות of this ספירה comes the ספירה of the מלכות. What does that mean? It means that from מלכות of חסד of מלכות comes חסד of מלכות of מלכות. Right? Yeah. You know what that means, right? That in the ספירה of מלכות, there's חסד of מלכות, and that also has a מלכות. So מלכות of חסד of מלכות,

he has to transfer that. In other words, he has the built-up speech, which which in the built-up speech is חסד of מלכות, in other words, the fact that he wants to convey a feeling of love, or גבורה of מלכות, that he wants to convey a feeling of anger and hatred,

or רחמים of מלכות, that he wants to convey a feeling

of תפארת, of mercy, like compassion. Right. And within that is the feeling that he wants to actually convey it into the actual letters of when he's actually going to speak, right, properly, that when he speaks, it should be conveyed. And this is the בנין of מלכות of מלכות, how it's going to go through to be כתר of בריאה.

Achieving Desired Impact on the Audience 4:41

In other words, when he speaks to his audience, that he should get the desired effect in their תענוג and רצון,

right, and motivate them properly how he wants to motivate them, like to motivate them to give money, or motivate them to storm the Bastille,

or whatever. Right. Or motivate the other person to love him back.

Right? Yeah. So, so that's a separate בנין, that's the בנין of מלכות of מלכות.

And that, so he's saying there's two ענינים here. One is the ענין of the בנין of מלכות itself, if מלכות itself in in אצילות.

And then, there's נסתר כל פרצופא שבבחינת אצילות עד בחינת מלכות שמלכות שבוקע המסך, and then מלכות of מלכות נעשית לבחינת פרצוף בבריאה. Meaning that now מלכות of מלכות has to have ten ספירות. And that's what he's practicing in the speech, right? Right. That that when he actually stands and the actual speech comes out of his mouth outside of himself and is בוקע the מסך, it should be the פרצוף that he wanted.

Risks of Improper Practice and טעות 6:18

Otherwise, if Otherwise, of what could happen, and and this is where a sort of a טעות can happen, that he wanted this He wanted to convey a certain feeling, and because he didn't practice the speech properly, it's not conveyed properly. He's not a good speaker.

And also another thing is he wants to make sure that people will listen to him.

And that's when they'll listen to him, if the emotions, you know, they say, "Wow, what a speaker, you know." Right.

And and then also that he will do like, you know, whatever it is, like the rabble-rousing. If they'll listen to him in terms of listening to him and doing That's the ענין of מלכות. He wants to be the king. Right. So, therefore, that's if he wants to convey a feeling of rabble-rousing, he wants the people should should listen to him and storm the Bastille.

And then, well that's what he's saying here, that מלכות of מלכות שבוקע המסך and then that becomes a בחינת פרצוף בבריאה. In other words, in order to create this mood or שכל or whatever Same thing with a שכל. He might He might want to convey a certain שכל to a class.

Right. So, in order to This is a בריאה. He's making a בריאה חדשה of a mood over there. He wants to In other words, like what does he say that, "Wow, he" And then when he this speaker creates such a mood. Right. You know, and that's the ענין of of becomes a פרצוף in בריאה, כמו שיתבאר כולי. And this will be discussed in later chapters. כולי, והמבין יבין.

והנה, זהו באמת ענין ד' רברבתא דאחד. And this is the real ענין of ד' רברבתא דאחד. You say, what do you mean this is the ענין of ד' רברבתא דאחד? This is the real ענין of ד' רברבתא דאחד? Didn't you just tell us before you're telling us ד' רברבתא דאחד was even before the צמצום? Then you're telling us ד' רברבתא דאחד over here and over there, and then you're telling us that ד' רברבתא דאחד is תבונה?

Understanding the Real Meaning of ד' רברבתא דאחד 8:18

Now you're saying this is the real ענין of ד' רברבתא דאחד? שהוא בחינת גדלות פרצוף נוקבא דז"א, בבחינת אצילות דוקא במוחין ומידות אורות וכלים. So he's saying that what's the ד' רברבתא?

The ד' רברבתא is the מלכות how it is in אצילות. And the little ד' is how the מלכות of מלכות is בוקע the מסך.

כמו שנאמר, ויבן ה' אלקים את הצלע, שהוא אבא ואמא דאצילות דבנו לה. She was built by חכמה and בינה. Right. And even though she was built according to the מידות of ז"א, but she that's that's where they took her from. In other words, like it says that what is it? It says ה' אלקים, right? Right. How does it say? Do you remember the the פסוק? What Which פסוק are you thinking of?

Construction of the צלע by חכמה and בינה 9:25

ויבן ה' אלקים את הצלע, no? It's It's over here somewhere. He says he quotes it here someplace. Yeah, ויבן השם אלוקים את הצלע. השם is חכמה, and אלוקים is בינה. In other words, she's built out of the צלע. Right. That's the material.

But she's built by השם אלוקים. Right. Even though the material is מלכות of ז״א, but it's built from higher than מלכות of ז״א. By by חכמה and בינה.

Right. And they build her, and then they tell her, ואמרו לה זיל לנטורי ביתא. Go and take care of your house.

ליהוי רישא לבי״ע כולא. To be a head for the forces.

They build her up, and then they say, now go out

and be the head for בי״ע, the speech to go out. In other words, the שכל builds up the speech out of the מדות, out of the מלכות of ז״א, and then tells her, now go out, go outside.

Right. And be the head for the for the בי״ע כולא. כידוע בענין ביאור הפסוק הזה. This apparently some ענין in in קבלה that's on this פסוק.

והענין הוא דבחינת דיבור שמחשבה הנ״ל, שזהו ד׳ שבאות ס׳, נעשה מחשבה שבדיבור העליון דז״א, ובחינת עשר ספירות אורות וכלים, שהוא ממלכות דעשר ספירות דז״א כנ״ל.

That means it's coming out, the מלכות the ענין of מלכות is coming from the מלכות of the עשר ספירות of ז״א. והיינו ט׳ ד׳. Nine. ט׳ is nine, ד׳, from the from the nine comes the מלכות. כמו שמבואר במקום אחר באריכות. כמו שנאמר, ויהי האדם לנפש חיה, רוח ממללא. That the אדם became a speaking

spirit. שהוא דבר מלך שלטון. And that's what it says, that that the word of the king is the rule. Yeah. Yeah, that the word of the king is the rule. What does it mean the word of the king is the rule? That the rule of the king comes דוקא through his words.

דבר מלך שלטון: The King’s Word as Law 12:20

So that if a king thinks something, he cannot complain if it's not done. But if he says something and you don't do it,

then it's a death penalty. Right. It's a שלטון, that's the שלטון of the מלך. Like also this is also I mean, a lot of these things, by the way, this, you know, we're coming up to פורים, and you see the whole ענין of the מגילה, how how deep the מגילה is. Right. The מגילה says all these things, you think it's just talking a story, but all of these things, that she fell at his feet and all this business, and also the thing of דבר מלך שלטון, that he said that a thing, what does he say, that the thing that came out from the king

Deep Kabbalistic Layers in the מגילת אסתר 13:02

and was sealed with the טבעת of the king can't go back. Right. Has to be done. And all of these ענינים, all of these ענינים of of מלכות over there, you know, as a matter of fact, the whole half of שערי אורה is on the ענינים of פורים. The second the second half is is about פורים. The סוס, you know, the the the סוס of the king and the לבוש of the king, you know, and all of these things you say like you you think what's, you know, it's a wonderful kiddie story.

Yeah, he told him to put מרדכי on the horse that the king rode on this horse and put on him the

clothes that the king clothes and the king's crown and stuff like that, and really it's all deep stuff, you know. מגילת, like it's called מגילת אסתר. Right. נסתר. Right, I mean, the גילוי of the of the נסתר.

דבר מלך שלטון. ביו״ד מאמרות, ויאמר אלוקים, that when he said, then it had it had to become done. כידוע, בחינת כתר דמלכות דאצילות היא בחינת כח הדיבור קודם שמתפשט לדבר בבחינת שכל ומדות שבדיבור. So כתר here is to מלכות. That's the actual, like, the היולי power of speak, speaking before he even thinks of speaking, like.

והיינו ענין לעולם ה' דברך נצב בשמים בחינת ז"א, והיינו בחינת כח הדיבור שדבוק בחזה דז"א תמיד כו'. In other words, in the in the חזה, the כח הדיבור is there even when you don't speak,

כמו שמבואר בעץ חיים, ומבואר במקום אחר. והתפשטות המלכות שמל... והתפשטות המלכות מלבשת לתנהי דז"א, and that's why it's called ד', שהוא בחינת ד'.

Now, what does this mean, תנהי דז"א? That it it doesn't

actually it's not really מלביש the actual עצם. The the עצם המדות is it's חסד and גבורה.

And then the the תפארת is also called like the התפארות, you know. Right. And it's also called like mercy means the connection with the other guy.

In other words, the fact that he wants to to give it over to the other guy is like a ענין of already of a you have to have a connection with the other guy.

And that's where it comes from. Not only that, the the the מלכות can only be מלביש the הכרעה, not not not the original decision between חסד and גבורה. So Right. the basically it it's it's it's it's מלביש on נהי. נהי we understand how it's מלביש on נהי because נהי is not the עצם המדות, it's the התפעלות המדות and that's how it's מלביש.

But the תפארת is the hard part of this. How where where does the תפארת come in? Why why why is it תנהי and not just נהי? Right. And the thing is that it does it does carry forth the actual עצם המדות, but not how they actually are, but but only the הכרעה, the final הכרעה of it.

Right. Not the original הטיה between חסד and גבורה, where the חסד is full and the גבורה is full, but only after they get mixed up.

So, it's תנהי. And that's why it's called ד' because it's it's מלביש the four מדות, שהוא בחינת ד'. והמלכות נקרא דל, and it's also called דל because she's small, low, poor. In other words, she has nothing of her own. She has to, like a poor person has to beg for everything.

She has to get stuff from other people, you know. Right. והשרש בנין המלכות מחסדים דז"א. But however, the the שרש of the בנין המלכות is is from the חסד of ז"א.

וכמו וכמו שנאמר, in other words, that the the the the ענין of מלכות comes דוקא from חסד, which חסד is ענין of התפשטות.

And that's why you see that it's דוקא when he's happy and loving, that's when he wants to talk. When he's angry, usually he doesn't want to talk.

Like, you know, when you go to your wife and you say, "What is it?" "Nothing." Right. "Well, don't you want to talk about it?" "Nope." You know. Yeah. So what what do you what what when when somebody doesn't want to talk about it, means they're angry. Right. So you see, it's דוקא when and when somebody's loving and kind, so they want to then they're in an expansive mood and then they want to talk.

You see that even the the בנין המלכות So you say, "What do you mean? I thought didn't we say that the בנין המלכות was from חכמה and בינה?" Right. So, yeah. Yeah, that's who actually builds it. And the materials come from מלכות of the nine ספירות. Right. But the, now he's saying, the שרש of the בנין המלכות comes from, and that's what you see, that's when he wants to talk, דוקא when from the חסדים.

Root of מלכות Construction from חסד of ז"א 19:47

Right. דז"א, כמו שנאמר כמו שנאמר והוכן בחסד כסא, the כסא the מלכות is מוכן דוקא in חסד, וכתיב אשרי משכיל אל דל.

And the חסד חס דלת. He has mercy, חסד means he's חס on the poor person. That's what means חסד. The מלכות לית לה מגרמה כלום and has nothing from itself, רק מה שמקבלת מזה now, only whatever it receives from ז״א now.

בענין התגלות התגלות that it's a revelation of a revelation, וכולי, כמשל הלבנה שמקבלת מאור השמש, כמו שנאמר בזוהר דסיהרא לית לה מגרמה וכולי, that the moon has no light of its own.

מה שאין כן כזון היו שוים בקומתן כמו שהיו קודם מיעוט הירח שנקראו שניהם המאורות הגדולים, so it's not like that when they were equal,

וכן לעתיד לבוא דכתיב והיה אור הלבנה וכולי, then the speech will be just as big as the thought, and this is when he becomes a תלמיד חכם that he learns his גירסא the דוקא the talking of תורה. Open that. And then it becomes even where it's even higher. אך יש ב׳ מדרגות גם בבנין הנוקבא, הא׳ בבחינת אצילות, שהיא ענין הנסירה וכולי, והב׳ מה שנעשה ראש לבי״ע, that's what we talked about earlier.

So, the two ענין of the בנין הנוקבא, והוא מה שנאמר בענין לכי ומעטי את עצמך, make yourself less, in order to go into בי״ע. שזהו בחינת המלכות שנעשית ראש לשועלים בבי״ע, then becomes, instead of becoming the tail of the lions, it becomes the head of the foxes.

מה שנאמר ואת המאור הקטון לממשלת בלילה. ובכלל כל בחינת אצילות ובכלל and in general the בחינת אצילות נקרא יום, ובחינת לילה בחינת המלכות שמסתתרת בראש הבריאה, when it goes into בי״ע it is called עלמא דפרודא which is called the night.

כמו שיתבאר בסמוך בענין ברוך שם כבוד מלכותו לעולם ועד וכולי, אך בבחינת מעשה וכולי כבד״ל. So, the basic thing is he talked here about was the נסירה and the בנין המלכות in אצילות and then the בנין המלכות the מלכות of for the בחינת מעשה.

Yes, so we're going to go over chapter מ״ז now, outside. So, basically the ענין of מלכות דאצילות, רחל, עלמא דאיתגליא, and he explains that it's the last ה׳ and he also explains why the upper one is called ה׳ and the lower one is called ה׳.

Amongst other reasons, the reason that he gives here is that the בינה lends the ה׳ גבורות מנצפ״ך to מלכות, so that's a ה׳ and that's a ה׳.

And then he explains the ענין of the נסירה that the מלכות was included in אחוריים דז״א, and from the מלכות of each ספירה of ז״א came that ספירה of מלכות.

And then he explains that the מלכות of the ספירות of ז״א is basically the

that thing of how the ספירה comes into the גילוי into a יש ודבר מה במציאות ניכרת like, and this is like the also the ענין upstairs when he where he says אנא אמלוך, דגליף גליפו, where he actually says it that's where it becomes in a גילוי of a יש.

So, like in מלכות there is also that ענין where it becomes a גילוי of a יש, you know? And the the thing is that for instance, a person the מלכות like let's say of the ספירה of love or the ספירה of anger let's say, is where he says inside of himself, so to speak, that I love this thing or I hate this, or I'm angry.

And where it becomes, in other words, where it becomes a thing that it's a felt feeling. You know, in other words, sometimes is the feeling is still vague before it becomes to the actual and it's the מלכות of the feeling that gives it its ישות, where he is actually saying it to himself.

And from that inner expression like From that inner expression that brings the thing into a גילוי of a יש ודבר מה, from that comes the, from the מלכות of the ספירה of ז״א comes this, that ספירה of מלכות.

And then he explains the ענין of the צלם and צורה, that the צלם is the צורה עצמית and the, the, the דמות, the צלם and the צורה עצמית, and the ענין of צלם and דמות, the צלם is in, in, in זכר and דמות in נקבה. In other words, in ז״א, ז״א is called a צלם, the actual, it's still part of the actual form of the thing, whereas the, the speech is just, just a דמות of the thing.

It's not the actual. In other words, the speech, even, even the, the, the fact that in the voice you hear the love or the anger, but that's not the עצם of the love or the anger. It's just a דמות of it.

But then again, like we said, that the fact that it's a דמות makes no difference. It's the same like, you know, when you see the, the, when you see the רבי on, on, on a video.

But there's one thing that we left out is that actually it does make a difference. In some, in some ways it doesn't make a difference, in some ways it does make a difference.

The way where it makes a difference is that like a Mona Lisa, a דמות of the Mona Lisa, you can have a דמות of the Mona Lisa that is exactly the same like the original, but it's, it's not worth 100 million dollars because it's not the original, no matter what you say. And even like, you know, somebody, you know, in the forgery business, some of the forgeries

become actually also worth a lot, you know, because it's such good forgeries, you know? But it doesn't matter. In other words, like for instance, the, the, the American Constitution or the Bill of Rights, even though a copy that you have of it,

it's only a דמות, it's nonetheless it, it the, the, the whole entire

idea comes over just exactly the same like in the original one, but yet if you would own the original American Bill of Rights, it will be worth millions and millions of dollars, you know, the actual original document.

Whereas you know, the, the דמות of it, a copy of it is not worth, is not really worth the same. So, so from one side, it's exactly the same, but from the other side, it's not. That's why it's only a דמות. And that's also the ענין of like עתיק, that you know, עתיק, which עתיק comes, עתיק means it's a העתק from

a copy of the רצון העצמי. You know, but, but and how the copy comes through, it's through מלכות. So, from one side it's, it's ממש the same thing is given over, but from the other side, it's only a copy. It's not the original thing anymore.

And, and, and by the way, this is also one of the ענינים of מלכות is that the, the ענין of the letters and the דמות

makes it into a way that it can be transferred from place to place without having the actual שכל. What does that mean? Like for instance, this book, I can take this book and put it on a Xerox machine, and then it'll make another copy of it. Right.

Right, you say, wow, the Xerox, that's a smart Xerox machine. The Xerox machine could actually make a copy of the שער היחוד, a חסידישע Xerox machine, you know?

How did it get so smart? You say, no, the Xerox machine has no idea what it says there. All it did is it copied over the shapes of the letters, that's it. Right. That's all it did. Or, you know, like when you feed the thing like, you know, if I can feed, I can take this book and take a JPEG, you know, and feed it into the computer, a JPEG file or a GIF file or whatever those files are, you know?

Or like for instance, like what שמעון is going to do, he's going to take this this שיעור that we're having right now, and he'll feed it into the computer, and then it gets fed up into the site, and I feed it down into my computer, or like what we're going to be doing with the the seminars, you say, "Wow, the computers are smart. They're Actually, the computer is giving over the whole entire שער יחוד."

Right.