Dibbur - Revision history

Benny: /* Source of Speech */

2025-04-07T07:33:14Z

Source of Speech

← Older revision		Revision as of 03:33, 7 April 2025
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	'''Dibbur,''' speech, is an innate tool a person has to express his ~~thoughs~~ and soul faculties. The tools used to tap into and express the faculties of the soul in called garments in Chassidic terminology. Speech is the second garment (the first is [[thought]] and the last is [[Action (Levush)\|action]]). It is used mainly in speech and to communicate with other people. Because of this quality of expression, speech is sometimes used to denote a process in the upper worlds of drawing down and revelation from one level to a lower level.		'''Dibbur,''' speech, is an innate tool a person has to express his thoughts and soul faculties to otheres. The tools used to tap into and express the faculties of the soul in called garments in Chassidic terminology. Speech is the second garment (the first is [[thought]] and the last is [[Action (Levush)\|action]]). It is used mainly in speech and to communicate with other people. Because of this quality of expression, speech is sometimes used to denote a process in the upper worlds of drawing down and revelation from one level to a lower level.

	Even though it is only a garment or tool, due to its special virtue<ref>Sefer HaArachim under the entry "Adam," section 6 (the body and soul within him, which distinguishes him from other creatures) - at the end.</ref>, the human species is specifically named after it - the "speaking species."		Even though it is only a garment or tool, due to its special virtue<ref>Sefer HaArachim under the entry "Adam," section 6 (the body and soul within him, which distinguishes him from other creatures) - at the end.</ref>, the human species is specifically named after it - the "speaking species."
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	All this pertains to the content of speech, but the root of the letters with which one speaks is from "the primordial intellect and will of the soul"<ref>Iggeret HaKodesh - Chapter 5.</ref>.		All this pertains to the content of speech, but the root of the letters with which one speaks is from "the primordial intellect and will of the soul"<ref>Iggeret HaKodesh - Chapter 5.</ref>.

			Speech is the middle garment of the soul. In this 'garment', the emotional powers ([[Chagat]]) of the person are primarily expressed.{{Citation needed}}

	== Sefirat Malchut ==		== Sefirat Malchut ==

Benny at 06:54, 7 April 2025

2025-04-07T06:54:44Z

← Older revision		Revision as of 02:54, 7 April 2025
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	'''Dibbur,''' speech, is an innate tool a person has to express his thoughs and soul faculties. The tools used to tap into and express the faculties of the soul in called garments in Chassidic terminology. Speech is the second garment (the first is [[thought]] and the last is [[action]]). It is used mainly in speech and to communicate with other people. Because of this quality of expression, speech is sometimes used to denote a process in the upper worlds of drawing down and revelation from one level to a lower level.		'''Dibbur,''' speech, is an innate tool a person has to express his thoughs and soul faculties. The tools used to tap into and express the faculties of the soul in called garments in Chassidic terminology. Speech is the second garment (the first is [[thought]] and the last is [[Action (Levush)\|action]]). It is used mainly in speech and to communicate with other people. Because of this quality of expression, speech is sometimes used to denote a process in the upper worlds of drawing down and revelation from one level to a lower level.

	Even though it is only a garment or tool, due to its special virtue<ref>Sefer HaArachim under the entry "Adam," section 6 (the body and soul within him, which distinguishes him from other creatures) - at the end.</ref>, the human species is specifically named after it - the "speaking species."		Even though it is only a garment or tool, due to its special virtue<ref>Sefer HaArachim under the entry "Adam," section 6 (the body and soul within him, which distinguishes him from other creatures) - at the end.</ref>, the human species is specifically named after it - the "speaking species."

M.robin at 13:53, 6 April 2025

2025-04-06T13:53:15Z

← Older revision		Revision as of 09:53, 6 April 2025
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	{{Speech}}		{{Speech}}
	{{Footnotes}}		{{Footnotes}}
			[[he:דיבור]]

Benny at 08:10, 6 April 2025

2025-04-06T08:10:53Z

← Older revision		Revision as of 04:10, 6 April 2025
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	== Effect of Speech ==		== Effect of Speech ==

			=== Sharpens the Thought ===
	Besides the fact that speech helps transmit messages to another person, it also helps enhance the intellect and emotions themselves.		Besides the fact that speech helps transmit messages to another person, it also helps enhance the intellect and emotions themselves.

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	In emotions - also in a person's emotions, light from the soul is added when one speaks about them. Just as when a person speaks about love, the love is strengthened within him, and similarly with hatred, etc. Because of this, our Sages said that when a person is angry, he should be silent, and thus the anger will pass; because if he does not remain silent, his anger will only increase<ref>Discourse "Yom Tov of Rosh Hashanah" 5659.</ref>.		In emotions - also in a person's emotions, light from the soul is added when one speaks about them. Just as when a person speaks about love, the love is strengthened within him, and similarly with hatred, etc. Because of this, our Sages said that when a person is angry, he should be silent, and thus the anger will pass; because if he does not remain silent, his anger will only increase<ref>Discourse "Yom Tov of Rosh Hashanah" 5659.</ref>.

			=== Speaking About Others ===
			As everything down here causes a similar effect above, so to speech, positive or negative, causes an effect above. Speech, as expaines is the qulaity of expression when one uses speech for others in a positive or negative way it expressed these qualities in them. From this it is understood how careful we must be not to speak negative about others<ref>This is how the Rebbe explains the quote of our sages that [[Lashon Harah]] can kill the person being spoken about (''Erchin'' 15b), for speaking about somones negative sides expresses those traits. </ref> and always be sure to speak positive about others. The actual speaking positive can express and reveal their hidden positive poweres.<ref>[https://drive.google.com/file/d/1ZcixelLufanBg2XwXBYBStFhghsoBRRf/view ''Likkutei Sichos'', Vol. 27, pp. 163ff.]</ref>

	See {{Expanded article\|Article=[[Pure speech]]}}		See {{Expanded article\|Article=[[Pure speech]]}}

Benny: /* Sefirat Malchut */

2025-04-06T07:57:38Z

Sefirat Malchut

← Older revision		Revision as of 03:57, 6 April 2025
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	{{Expanded article\|Article=[[Sefirat [[Malchus of Atzilus\|HaMalchut]]]]}}		{{Expanded article\|Article=[[Sefirat [[Malchus of Atzilus\|HaMalchut]]]]}}

	The power of speech is one of the characteristics of Sefirat Malchut, whose purpose is to influence lower levels - outside the person himself. Namely, the World of Atzilut is considered as a person containing all Ten Sefirot, and the Worlds of BIY"A are considered as other people; and the influence to them is through the speech of Sefirat Malchut - the Ten Utterances with which the world was created.		The power of speech is one of the characteristics of Sefirat Malchut, whose purpose is to influence lower levels - outside the person himself. Namely, the [[The World of Atzilus\|World of Atzilut]] is considered as a person containing all Ten Sefirot, and the [[Briah, Yetzirah, Asiyah\|Worlds of BIY"A]] are considered as other people; and the influence to them is through the speech of Sefirat Malchut - the [[Asarah Maamaros\|Ten Utterances]] with which the world was created.

	Therefore, the word "dibbur" (speech) is derived from "yadber amim tachtenu" (He subdues peoples under us)<ref>Psalms 47:4.</ref>, which is an expression of leadership and drawing down. As it is written, "The king's word is authoritative"<ref>Ecclesiastes 8:4.</ref>, indicating that royal governance is through speech, which is the external aspect of the attribute of sovereignty, but the essence of the king is not drawn into speech, since the king's nature is to be exalted and elevated above the people, and only his word reaches the people.		Therefore, the word "dibbur" (speech) is derived from "yadber amim tachtenu" (He subdues peoples under us)<ref>Psalms 47:4.</ref>, which is an expression of leadership and drawing down. As it is written, "The king's word is authoritative"<ref>Ecclesiastes 8:4.</ref>, indicating that royal governance is through speech, which is the external aspect of the attribute of sovereignty, but the essence of the king is not drawn into speech, since the king's nature is to be exalted and elevated above the people, and only his word reaches the people.

	That is, through speech the king reveals and extends himself to the people, but he himself remains elevated above them, and each person understands the command according to their understanding. Regarding the influence of the life-force of Malchut to the worlds, the meaning is that speech extends to all created beings, each according to its nature, as each one understands the king's words according to their level, and this mode of influence is called Memaleh Kol Almin (filling all worlds), since it extends to each one according to its nature<ref name="a" />.		That is, through speech the king reveals and extends himself to the people, but he himself remains elevated above them, and each person understands the command according to their understanding. Regarding the influence of the life-force of Malchut to the worlds, the meaning is that speech extends to all created beings, each according to its nature, as each one understands the king's words according to their level, and this mode of influence is called [[Memalei\|Memaleh Kol Almin]] (filling all worlds), since it extends to each one according to its nature<ref name="a" />.

	However, although Malchut reveals the light in the Worlds of BIY"A, it also conceals it, so that it is not revealed in all its power as it shines in the World of Atzilut. This means either Malchut covers the light, which is why it is called "sea," representing the concealed world, or that in speech - in Malchut - only the external aspects of the lights can be drawn down, but not the inner aspects<ref name="b" />.		However, although Malchut reveals the light in the Worlds of BIY"A, it also conceals it, so that it is not revealed in all its power as it shines in the World of Atzilut. This means either Malchut covers the light, which is why it is called "sea," representing the concealed world, or that in speech - in Malchut - only the external aspects of the lights can be drawn down, but not the inner aspects<ref name="b" />.

	== Effect of Speech ==		== Effect of Speech ==
	Besides the fact that speech helps transmit messages to another person, it also helps enhance the intellect and emotions themselves.		Besides the fact that speech helps transmit messages to another person, it also helps enhance the intellect and emotions themselves.

	Since the source of the letters of speech is from the essence of the soul, therefore when intellect and emotions are drawn into speech, they must first connect to the essence of the soul, from which the letters are taken. Therefore, they receive even more than what they had before.		Since the source of the [[Osiyos\|letters]] of speech is from the essence of the soul, therefore when intellect and emotions are drawn into speech, they must first connect to the essence of the soul, from which the letters are taken. Therefore, they receive even more than what they had before.

	In the power of intellect - the Chochmah and Binah in the soul appear only after the revelation of the point of Chochmah, but the essential source of intellect is in the ~~power of Maskil~~, from which the light of intellect comes. And through the extension of intellect into speech, it is enhanced in length (explaining the concept to people with more limited understanding, even through analogies and the like), breadth (expanding the topic and comparing it to other matters), and depth (deepening in the essence of the matter, thereby achieving a much higher understanding).		In the power of intellect - the [[Chochmah]] and [[Binah]] in the soul appear only after the revelation of the point of Chochmah, but the essential source of intellect is in the [[Koach HaMaskil]], from which the light of intellect comes. And through the extension of intellect into speech, it is enhanced in length (explaining the concept to people with more limited understanding, even through analogies and the like), breadth (expanding the topic and comparing it to other matters), and depth (deepening in the essence of the matter, thereby achieving a much higher understanding).

	This is because the intellect that normally reaches from the ~~power of Maskil~~ to the brain is only from its external aspect, but through speech, when there is an arousal from below, the "reflected light" is higher, and therefore although intellect is limited in itself, when it reaches speech, the letters of speech compel it to reveal more than it is in itself.		This is because the intellect that normally reaches from the Koach haMaskil to the brain is only from its external aspect, but through speech, when there is an arousal from below, the "reflected light" is higher, and therefore although intellect is limited in itself, when it reaches speech, the letters of speech compel it to reveal more than it is in itself.

			In emotions - also in a person's emotions, light from the soul is added when one speaks about them. Just as when a person speaks about love, the love is strengthened within him, and similarly with hatred, etc. Because of this, our Sages said that when a person is angry, he should be silent, and thus the anger will pass; because if he does not remain silent, his anger will only increase<ref>Discourse "Yom Tov of Rosh Hashanah" 5659.</ref>.

	In emotions - Also in a person's emotions, light from the soul is added when one speaks about them. Just as when a person speaks about love, the love is strengthened within him, and similarly with hatred, etc. Because of this, our Sages said that when a person is angry, he should be silent, and thus the anger will pass; because if he does not remain silent, his anger will only increase<ref>Discourse "Yom Tov of Rosh Hashanah" 5659.</ref>.
	See {{Expanded article\|Article=[[Pure speech]]}}		See {{Expanded article\|Article=[[Pure speech]]}}

	== Idle Talk ==		== Idle Talk ==
	In several places in Chassidism it is explained<ref>For example, Torah Or Bereishit discourse "Behold, man has become like one of us," and Sefer HaMaamarim 5704 p. 92.</ref> that idle speech and all the speech of the "opposing side" constitute the 'main klipah,' and they are what bring upon a person all the foreign thoughts and evil contemplations.		In several places in Chassidism it is explained<ref>For example, Torah Or Bereishit discourse "Behold, man has become like one of us," and Sefer HaMaamarim 5704 p. 92.</ref> that idle speech and all the speech of the "opposing side" constitute the 'main klipah,' and they are what bring upon a person all the foreign thoughts and evil contemplations.

	~~== Language of Love ==~~
	~~See {{Expanded article\|Article=[[Attachment, desire and longing]]}}~~

	== Further Reading ==		== Further Reading ==
	* ~~Discourse~~ "Yom Tov of Rosh Hashanah" 5659.		* "Yom Tov of Rosh Hashanah" 5659.

	== External Links ==		== External Links ==
	* Shneur Ashkenazi, [The Powerful Influence Words Have on Our Lives](https://he.chabad.org/library/article_cdo/aid/3292955) {{Video}}{{Chabad House}}		* Shneur Ashkenazi, [The Powerful Influence Words Have on Our Lives] (https://he.chabad.org/library/article_cdo/aid/3292955) {{Video}}{{Chabad House}}
	* Yoav Akrish, [This You Must Know: How Our Speech Changes Reality](https://ch10.co.il/news/814189/#.ZFOYWXZBzIW) {{Video}}		* Yoav Akrish, [This You Must Know: How Our Speech Changes Reality](https://ch10.co.il/news/814189/#.ZFOYWXZBzIW) {{Video}}
	* [Speech - An Inner Perspective](https://www.chabad.org/library/article_cdo/aid/5801485/jewish/Speech-Dibbur.htm), from the book 'People of the Word' {{Chabad House}} (English)		* [Speech - An Inner Perspective](https://www.chabad.org/library/article_cdo/aid/5801485/jewish/Speech-Dibbur.htm), from the book 'People of the Word' {{Chabad House}} (English)

Benny at 07:51, 6 April 2025

2025-04-06T07:51:11Z

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Benny: Created page with "'''Dibbur,''' speech, is an innate tool a person has to express his thoughs and soul faculties. The tools used to tap into and express the faculties of the soul in called garments in Chassidic terminology. Speech is the second garment (the first is thought and the last is action). It is used mainly in speech and to communicate with other people. Because of the quality of expression in speech it is used at times when describing a process in the upper worlds of dra..."

2025-04-06T07:23:52Z

Created page with "'''Dibbur,''' speech, is an innate tool a person has to express his thoughs and soul faculties. The tools used to tap into and express the faculties of the soul in called garments in Chassidic terminology. Speech is the second garment (the first is thought and the last is action). It is used mainly in speech and to communicate with other people. Because of the quality of expression in speech it is used at times when describing a process in the upper worlds of dra..."

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'''Dibbur,''' speech, is an innate tool a person has to express his thoughs and soul faculties. The tools used to tap into and express the faculties of the soul in called garments in Chassidic terminology. Speech is the second garment (the first is [[thought]] and the last is [[action]]). It is used mainly in speech and to communicate with other people. Because of the quality of expression in speech it is used at times when describing a process in the upper worlds of drawing down and revelation from one level to a lower level.

Even though it is only a garment or tool, due to its special virtue<ref>Sefer HaArachim under the entry "Adam," section 6 (the body and soul within him, which distinguishes him from other creatures) - at the end.</ref>, the human species is specifically named after it - the "speaking species."

== Power of Revelation ==
As opposed to "thought," the purpose of speech is not for the person himself, since when one is alone, there is no need to speak. Rather, the purpose is to speak with another and reveal to him what is concealed in one's thought. This distinguishes speech from **thought**, in that thought serves the person himself, while speech serves to influence another person. And just as it is with humans, so it is above, that the concept of speech is influence to another level - from the "cause" to the "effect." But when the higher level does not influence, but rather receives influence for itself from an even higher level, it is called "mute"<ref>Torah Or Vayeshev 28a.</ref>.

That is, through the teacher's speech, the student can understand and comprehend all the teacher's wisdom, even though there is no comparison between the student and teacher in essential wisdom (since the teacher is much wiser). But in this particular wisdom that the teacher imparts to the student, there is a relationship between the student and teacher, as the student understands the teacher's language just like him. However, within this itself there are distinctions, as each recipient understands according to his capacity - one with less depth and another with greater expansion, each according to his own measure<ref name="a">Torah Or Additions to Parashat Vayakhel 113b-c.</ref>.

Although on one hand speech reveals what is hidden in a person, on the other hand it also conceals it. When a wise person speaks, he does not say **all** that is hidden in his thought, but only a little, in a way relevant to the student. Furthermore, if the student is not a proper vessel, even if he hears all the teacher's words, he will not understand. Like a child who repeats words and sentences without understanding at all what he is saying.

The reason for this concealment can be in two ways - 1. Because speech conceals the intellect. 2. Because what is drawn into speech is only the external aspect of the intellect<ref name="b">Likutei Torah Tzav 16d.</ref>.

## Revelation to Oneself

Generally, when a person speaks, it is to reveal something to another person outside of himself. However, there are also times when a person speaks to reveal something to himself, even though usually his intellect and thought are sufficient. This speech is not for others, and is at a higher level than speech to another, therefore another who hears will not understand his words.

Yet, this speech too is a matter of lowering and descent, since the light of intellect in **thought** is finer and more spiritual than as it is clothed in speech; to the extent that the inner dimension of intellect cannot be revealed in speech at all.

This concept provides an explanation for why we find the concept of speech in the highest levels such as **Adam Kadmon**, and even **Malchut of Ein Sof**. But in Malchut, this "speech" refers to speech - revelation to oneself, not to another (Heaven forbid)<ref>Likutei Torah Additions to Sefer Vayikra 52d and onwards.</ref>.

## Source of Speech

{{Expanded article|Article=[[Letters (in the soul)#Letters of Speech|Letters of Speech]]}}

The power of speech receives the content of the words from intellect and emotions through thought. Usually, things pass from intellect through emotions, but sometimes the power of speech can receive directly from intellect, without the intermediary of emotions<ref>Torah Or Vayechi 50a.</ref>.

The manner of drawing down from intellect to emotions is explained in Etz Chaim, that "the aspect of Nukva of Ze'ir Anpin begins from the chest of Ze'ir Anpin." That is, "Ze'ir Anpin" refers to the emotions of **Chesed** and Gevurah. From the mind, a flow extends through the **nerves** to the heart, which is the place of emotions. And from the heart, which is attached to the lung, speech begins to form - as breath comes out from the lung and becomes sound. Thus, the clothing of the life-force from Chochmah in speech occurs through the emotions in the heart, through contractions, via openings and windows<ref>Torah Or Megillat Esther 93b.</ref>.

All this pertains to the **content** of speech, but the root of the letters with which one speaks is from "the primordial intellect and will of the soul"<ref>Iggeret HaKodesh - Chapter 5.</ref>.

## Sefirat Malchut

{{Expanded article|Article=[[Sefirat HaMalchut]]}}

The power of speech is one of the characteristics of Sefirat Malchut, whose purpose is to influence lower levels - outside the person himself. Namely, the **World of Atzilut** is considered as a person containing all **Ten Sefirot**, and the **Worlds of BIY"A** are considered as other people; and the influence to them is through the speech of Sefirat Malchut - the **Ten Utterances** with which the world was created.

Therefore, the word "dibbur" (speech) is derived from "**yadber** amim tachtenu" (He subdues peoples under us)<ref>Psalms 47:4.</ref>, which is an expression of leadership and drawing down. As it is written, "The king's word is authoritative"<ref>Ecclesiastes 8:4.</ref>, indicating that royal governance is through speech, which is the external aspect of the attribute of sovereignty, but the essence of the king is not drawn into speech, since the king's nature is to be exalted and elevated above the people, and only his word reaches the people.

That is, through speech the king reveals and extends himself to the people, but he himself remains elevated above them, and each person understands the command according to their understanding. Regarding the influence of the life-force of Malchut to the worlds, the meaning is that speech extends to all created beings, each according to its nature, as each one understands the king's words according to their level, and this mode of influence is called **Memaleh Kol Almin** (filling all worlds), since it extends to each one according to its nature<ref name="a" />.

However, although Malchut reveals the light in the Worlds of BIY"A, it also conceals it, so that it is not revealed in all its power as it shines in the World of Atzilut. This means either Malchut covers the light, which is why it is called "sea," representing the **concealed world**, or that in speech - in Malchut - only the external aspects of the lights can be drawn down, but not the inner aspects<ref name="b" />.

## Effect of Speech

Besides the fact that speech helps transmit messages to another person, it also helps enhance the intellect and emotions themselves.

Since the source of the **letters** of speech is from the essence of the soul, therefore when intellect and emotions are drawn into speech, they must first connect to the essence of the soul, from which the letters are taken. Therefore, they receive even more than what they had before.

In the power of intellect - the Chochmah and Binah in the soul appear only after the revelation of the point of Chochmah, but the essential source of intellect is in the power of Maskil, from which the light of intellect comes. And through the extension of intellect into speech, it is enhanced in length (explaining the concept to people with more limited understanding, even through analogies and the like), breadth (expanding the topic and comparing it to other matters), and depth (deepening in the essence of the matter, thereby achieving a much higher understanding).

This is because the intellect that normally reaches from the power of Maskil to the brain is only from its external aspect, but through speech, when there is an arousal from below, the "reflected light" is higher, and therefore although intellect is limited in itself, when it reaches speech, the **letters** of speech compel it to reveal more than it is in itself.

In emotions - Also in a person's emotions, light from the soul is added when one speaks about them. Just as when a person speaks about love, the **love** is strengthened within him, and similarly with hatred, etc. Because of this, our Sages said that when a person is angry, he should be silent, and thus the anger will pass; because if he does not remain silent, his **anger** will only increase<ref>Discourse "Yom Tov of Rosh Hashanah" 5659.</ref>.
See {{Expanded article|Article=[[Pure speech]]}}

### Idle Talk

In several places in Chassidism it is explained<ref>For example, Torah Or Bereishit discourse "Behold, man has become like one of us," and Sefer HaMaamarim 5704 p. 92.</ref> that idle speech and all the speech of the "opposing side" constitute the 'main klipah,' and they are what bring upon a person all the **foreign thoughts** and evil contemplations.

## Language of Love

See {{Expanded article|Article=[[Attachment, desire and longing]]}}

## Further Reading
* Discourse "Yom Tov of Rosh Hashanah" **5659**.

## External Links
* Shneur Ashkenazi, **[The Powerful Influence Words Have on Our Lives](https://he.chabad.org/library/article_cdo/aid/3292955)** {{Video}}{{Chabad House}}
* Yoav Akrish, **[This You Must Know: How Our Speech Changes Reality](https://ch10.co.il/news/814189/#.ZFOYWXZBzIW)** {{Video}}
* **[Speech - An Inner Perspective](https://www.chabad.org/library/article_cdo/aid/5801485/jewish/Speech-Dibbur.htm)**, from the book 'People of the Word' {{Chabad House}} (English)

{{Speech}}
{{Footnotes}}
[[Category:Concepts in Chassidic teachings]]
[[Category:Chassidic teachings]]
[[Category:The human being and body]]
[[Category:Speech]]

## Brief Chassidic explanations:

- **Speech**: Reveals inner soul while influencing others (Divine vessel)
- **Garment**: External covering that reveals inner qualities (Soul expression)
- **Malchut**: Lowest divine attribute that transmits to creation (Kingdom power)
- **Thought**: Internal garment more unified with soul than speech (Inner connection)
- **Letters**: Spiritual building blocks of creation and expression (Divine code)
- **Adam Kadmon**: Primordial human-like spiritual structure (First divine plan)