End Chapter 50 · Part 8 Chapters 34 to End

Voice Origin from Lungs and מלכות 0:07

Okay, so the way that you talk is you make

a ah you make an אלף like and that's what comes out of your lungs.

In other words, the actual, like we said that the מלכות comes out of זעיר אנפין, that's basically the voice coming out of the lungs. The way that the מלכות comes out of זעיר אנפין is non-differentiated. The גבורות are דוקא in מלכות it's differentiated.

And the גבורות of מלכות have a higher source than than than the actual voice that comes in זעיר אנפין. Like like we see in our voice, that we said that in the voice you can feel the emotion.

But to actually give an an exact detail of what it is, you can't get in the voice. That is דוקא from the גבורות of מלכות. And the גבורות of מלכות can give you a particular detail of everything, כול כולא מכול.

כי יש בדיבור חומר וצורה, הבל קול הדיבור חומר המורכב נאמר, like we said before, that's the that's the חומר. The חומר comes from זעיר אנפין. והקול מתחלק בצירופים שונים. But then the קול has to be divided up in the mouth into the different צירופים.

ואמנם קול אחד הוא המחבר את כל ה- את כל הצירופים ביחד. However, nonetheless it's one voice that connects all the צירופים together. So now he's telling us that however, the voice also has a root higher up,

and that is the root of מלכות of the voice of מלכות in חכמה, which which connects it. In other words, in other words, when you and you say, "So how is that possible? I thought that the voice only has the emotion." No, the voice also has something, the voice has the connection. That's why when you lose the connection, what do you do?

You go, "ah". Right. You know what I'm talking about? Yeah. Like, "ah, ah, ah", you know? What does it mean "ah"?

The “ah” as Question Mark and Eye Sign 2:39

Not only that, the "ah", when you when you go "ah", it doesn't have an emotion in it. It has a question mark in it actually. If you listen, like a guy goes and it's "ah", wait a minute, what, "ah, ah", it's like a questioning mark. What did I want to say? In other words, like like he's going to scratch his head, he's going to say, "ah, ah", and his eyes will go upwards.

You know the saying what the what the רבה said that eyes go downwards it's a סימן, if the head and eyes go downwards it's a סימן on דעת. If the head goes upwards it's a סימן on trying to remember, meaning going back into the חכמה and reaching up. In other words, he's trying to reach back up into the into the the the flash of חכמה, the נקודה of the entire idea how it is one thing.

Right. Because he lost what's called a train of thought. Right. So the train of thought is actually the entire idea is nonetheless in the voice. Not only that,

Train of Thought Embedded in Voice 3:42

this is connected to the ענין that of the קלא דמשתמע. In other words, the emotion. That's why he's sad, or that's why he's happy.

Right. Because of that. Because of that of what the whole idea is, not because of the separate letters.

The emotion that is in his voice, sad or happy, or a נצחון or whatever, or an הודאה, you know, like when you hear, "Wow!"

You know, that's a voice of הודאה, right? That he he sees the splendor in something, right? Right. So that is connected really to the חכמה.

That's why he has a a love or an anger, or a a sad- sadness or happiness, that comes from the חכמה, means from the overview of the entire situation, not from not from the little things.

The emotion is coming from there, and that's the thing of the thing that's in the voice, that it's actually the voice in the דיבור calls down the idea from the essence, and that's why it goes, uh, uh. And, and that's like what it says that, you know, it says in some places that that חכמה is a question and בינה is an answer. Right. And like it says, כח מה.

חכמה as Question, בינה as Answer 5:14

Right. And that's what it is. When he goes, like like in English they call it er, you know, er? Right. Er, like in the cartoons. Yeah. Er. Right. You know. And he goes, uh. So, and when he's going like that, what does it mean, uh? It means he's thinking. What does it mean he's thinking? What's he thinking? What if he's thinking If he's thinking in thought, in letters of מחשבה, why is he saying, 'uh'?

Right. Why isn't he saying If he was thinking in the letters of מחשבה, then then then he would have letters If he would have letters of מחשבה, he would have letters of speech. Right. It's just the opposite. He doesn't have letters of מחשבה. He lost the letters of מחשבה, that's why he's going, 'uh'. Right. So what does it mean? It means that he's reaching up to the כח המשכיל.

Right. To see what the the the thing is that the that since he he lost his He he lost his train of thought. Train of thought means he lost the he lost the the the בינה, which means losing the בינה means like it says that בינה זה ישראל סבא ותבונה.

And it says that חכמה is חכמה ובינה. So what do you mean? חכמה is חכמה ובינה and בינה is ישראל סבא ותבונה? I thought חכמה is חכמה וישראל סבא, and בינה is בינה ותבונה. Right. So no. There's a thing that is the פנימיות והחיצוניות. חיצוניות חכמה, what is called the actual חכמה גלויה, that's really part of the בינה.

חכמה and בינה Interdependence 7:27

And what happened is he totally lost that whole thing, because there's no such thing as חכמה without בינה, or בינה without חכמה. He lost that. Right. And he has to go back into how the idea was in a היולי way and bring it back out into a יש. Right. In other words, he has to go back into the source of חכמה ובינה in אריך. That's why he's going, 'uh'.

Right. It's the כח מה of חכמה that he's going up to see what was I saying, what. Right. Right. So,

and this is what it says that קול אחד הוא מחבר כללות כל הציורים ביחד, כמו שמבואר במקום אחר בענין צוארך צוארך בחרוזים, you have pearls on your throat, כמו חוט שבחרוזים של כמה אבנים שמחברם ביחד. Like the a thread, the thread of thought is like a thread in that goes through the חרוזים, the beads or pearls, and connects them together into a necklace. וכן הוא בבחינת אותיות מחשבה שבדיבור שיש מחשבה כללית המקפת ומחברת כל פרטי אותיות המחשבה שבכל פרטי הדיבורים, וכן הוא בקול שבמחשבה עצמה מהגבורות דאימא וכולי.

And this is what it means that the actual מחשבה of the דיבור means that that when you're talking and and and particular letters are coming out, at that time you have to think the whole idea at the same time, otherwise you don't know you you won't be able to talk.

General Thought Needed for Speech 9:12

Right. In other words, in order to talk and say something,

like even if you say, get me the screwdriver,

you have to think in your head that whole idea of what you want in order to say that thing. Right. And that's the מחשבה כללית המקפת. It's the same thing like right now, in order to talk, I have to have the מחשבה מקפת in my head of what I'm trying to say, otherwise I won't be able to say it. Right.

And basically, if he loses that thought, then he won't be able to talk. And the same thing, it's also in the מחשבה עצמה also that a מחשבה of letters, the different letters, if they're not connected by the general מחשבה,

will also get מבולבל. Right. And that's basically the thing, that when a person cannot be מכיל the מחשבה, it becomes מבולבל. And the letters get mixed up. And he says, and a guy says, you're mixing me up.

Confused Thought Leads to Mixed Letters 10:15

What mean mixing you up? What are you, an egg or something? So the thing is that basically the letters are getting mixed up in his brain.

Okay, and we're going to stop here. Okay. Stop the tape? Yeah. Okay, I won't be able to go too long, so maybe we'll learn just this parenthesis here.

Remember there was the צירופים and then there is the thing of the מחשבה כללית, that the מחשבה כללית connects it, the train of thought. והנה ידוע דאבא יסד ברתא, you see the parenthesis over there? Few lines down. You got it? Yeah. Yeah. Okay. והנה ידוע דאבא יסד ברתא כמו כמו שנאמר מצטרף לחכמה וכולו. והיינו על דרך הנ״ל במחשבה ש שגוף הצירופים בדיבור הוא רק על ידי בחינת ה׳ גבורות המצמצם אופן השכל שבדיבור, שעל פי זה דווקא יומשכו אופן הצירופים.

ועל כן כפי הארת המכוון במחשבה שבדיבור, צריכין דווקא אופני הצירופים משתנים בכל עת וכולו. So according to what he's thinking, the מחשבה of the דיבור, in other words, like when he's talking, he's thinking what to say, he's thinking the general מחשבה, according to that will be the the צירופים of the of the talk. והיינו מאמר דאימא דאזלת לזיפה וכולו שהיא בחינת בינה אימא עילאה שנמשך באימא תתאה, בחינת בינה אימא תתאה is is here here he means דיבור.

בחינת בינה שמלובש במחשבה שבדיבור, שהוא בפרט אופן כל צירוף שבדיבור כולם. אך מה שאמר מצטרף לחכמה, היינו שורש כח המצרף והצירופים הללו שעל פי השכל דבינה.

שהרי אנו רואים שמיד שירצה לדבר בדרך אופן צירופים פרטיים, איננו צריך לעיין בשכל והשגה לבינה דבינה איך לצרף, שהרי התינוק שמדבר יודע מיד לצרף הדיבור בלתי צריך הכנה לזה כלל. In other words,

what he thinks about is he he doesn't he doesn't really have to do an analysis. All he has to do is he thinks about the ענין. And then he doesn't have to think, okay, now I have to cut it up like this and cut it up like that. He doesn't really have to do that.

It happens sort of automatically because he's thinking about the source of the בינה actually. בלתי צריך הכנה לזה כלל כי שורש כח המצרף הזה ממילא בא מצד הארת כח מה דחכמה שלמעלה מהשגת הבינה. And that's why, I mean you notice that he keeps talking about the כח המצרף.

It's מצטרף לחכמה, the מצטרף is דווקא in חכמה. And and and the whole thing sounds kind of weird. I mean if you look at the logic here, it sounds like backward logic.

צירופים vs חילוקים: Putting Together 14:13

He calls them the צירופים and actually he should be calling them the חילוקים. צירוף is the opposite of חילוק. צירוף means to put it together.

Right. You know, and he keeps saying that קול מתחלק בצירופים שונים. Right. What do you mean בצירופים שונים? It's מתחלק בחילוקים שונים, not בצירופים שונים. And over and over he says like things like, you know, that the the צירוף that that from the בינה comes the כל צירוף שבדיבור. But then it says, but it says מצטרף לחכמה. Right. So the thing is that really the The צירוף means putting it together, not taking it apart.

So, and that's really the thing. The the real thing is that when you talk, you don't think how to take it apart. You think how to put it together. Right. And that's what he's thinking. And and and not only that, you really don't think how to put it together.

What you're thinking about is how it's already together. Right. In in other words, the כח מה of חכמה, what you do, the כח מה of חכמה means he's בטל to the ענין. And that's why like what we said when he says, "Ah," you know, that that at that point he בטלs to the ענין for a minute, and then again he knows how to talk.

Like for a minute he doesn't know how to talk, and then again he knows how to talk. So, why does he always not know how to talk, but for a minute he didn't know how to talk? So, it's because for that minute, if you see, it's not just,

you know, he says like, "Ah." If you look at a person when he says that, you see his face will go blank, sort of. You know what I'm talking about? Yeah. You'll you'll see that when he says that, sort of like his face will go blank, sometimes his eyes will go up a little bit, or else his eyes will just sort of like wander around, like he'll look from side to side like a like a crazy person.

You know what I'm talking about, like a crazy person? Yeah. When he says, "Ah," like sometimes his eyes will like go back and forth or up or just sideways, like from side to side. I don't know if you ever saw a crazy person, and as a matter of fact, as a matter of fact, you'll get a crazy look on his face. The reason he doesn't look crazy cause it this happens for a second when he says, "Ah," and people are used to it, but in a crazy person, he stays like that.

Brief Pause “Ah” and Bewildered Look 16:57

He keeps making a face like that, and then you say, "Hey, that guy looks kind of crazy." You know, he looks around, you know? Right.

And basically, when a person stops to think a minute, it's it's it's just that it happens very fast, and so people don't really notice it, but there's like a blank or crazy expression comes on his face.

Right. And his eyes start going like either up or from side to side, you know?

Sometimes he'll open his mouth or make this weird like, confused expression on his face. Right. You know? Right. And if you read like, I think in תרס״ח, it explains that there's in terms of the idea coming, that before the actual idea comes, there comes a state of תמהון. Right. Confusion.

Right. תמהון doesn't mean exactly confusion. What does it mean exactly? What's the English word for תמהון? It means like somewhere between confusion and wonderment. It's bewilderment. Bewilderment, that's it! Bewilderment. Bewilderment. He's bewildered for a minute.

And that bewilderment is basically the כח מה of חכמה. Right. That means it's not not that he knows, just the opposite, he doesn't know what's going on. Right. And at this point he goes up to the כח מה of חכמה, in other words that he is not with an explanation, but just the opposite, he's without an explanation, and what he's looking at is the entire concept at one shot without letters, that's why it's bewildering.

Right. And then he goes back and brings back from that the the the thing and he can and all of a sudden he can talk again.

Right. So, you see that somebody wants to talk, he doesn't have to like it says, ואינו צריך לעיין בשכל והשגת הבינה איך לצרף. When he's thinking, he's not really that he stopped and said, "Ah," he's not thinking about really the thing, "Oh, okay, so now now I have to tell them the thing about this." It doesn't go like that. Right. It's the opposite. Since we see that the תינוק שמדבר יודע מיד לצרף הדיבור בלתי צריך הכנה לזה כלל.

There's no real הכנה for this. ושורש כח המצרף הזה ממילא בא, מצד הארת כח מה דחכמה שלמעלה מהשגת הבינה. Right. והיינו מבחינת כח המשכיל בעצמו, מוחא דחכמה, כולו. כמו שנתבאר במקום אחר בענין ויהי האדם לנפש חיה, שהוא פנימיות עצמות החכמה, אז יוכל לדבר ונקרא רוח ממללא, כולו. והיינו המאמר דאבא יסד ברתא כידוע, that means that the speech really comes from אבא, not from אמא.

Speech Source: אבא vs אמא 20:23

ומה שאמר בראשית נמי מאמר הוא, קאי על חכמה ושכל שבמאמרים, ולא על כח המצרף. That's that this thing it says בראשית is also a מאמר is not talking about this. It's not a מאמר, that's not a מאמר. That's talking about the actual חכמה which is in the מאמרים themselves. I mean in in the speaking, actually, there's a חכמה. ולא על כח המצרף, שזהו בכללות פה מדבר שנקרא נפש המדברת.

That's the actual talker. That's not that's not the מאמר, that's the אומר. That's the the one who's speaking, actually. והוא עיקר בחינת אדם שנקרא מדבר. And that's the main ענין of what אדם is, which is called מדבר, דהיינו כח ומקור הצירוף של הדיבור, the כח and מקור of the putting together of the דיבור, not the splitting apart. והיינו כח ומקור צירוף של הדיבור, כמו שנקרא נפש המדברת דוקא, that the נפש is called מדברת דוקא, not thinking, not homo sapiens like we talked about before.

Right. But homo homo blabians, I guess, talking man. והיינו כאשר מבחינת שורש ומקור האותיות שבנפש עצמה, שבאים לידי גילוי בבחינת דיבור שבנפש עצמה, שנקרא נפש המדברת, רוח ממללא, וכולו. That means that really it's according to the אותיות in נפש עצמה, which is higher than the שכל.

And it's really higher than even the רצון and תענוג. In other words, the דיבור comes from the from the נפש itself. The נפש is talking.

And that's why it's called the נפש המדברת, רוח ממללא, וכולו. And I'm going to stop here because they're

already