Dibbur: Difference between revisions

'''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.

As opposed to "thought," the purpose of speech is not for the person himself, since when one is alone, there is no need to communicate. Rather, the purpose is to communicate 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 above is influencing 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>.

An example of speech in action is a teacher giving a class. The method that the teacher uses to communicate the ideas that are "hidden" in the brain of the teacher is through speech. Through speech, the student can understand and comprehend the teacher's wisdom he is expressing, even though there is no comparison between the student and the teacher in 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 capacities<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. As evident in the above analogy, when a wise person speaks, he does not say '''all''' that is hidden in his thought, but only a little, as much as the student can handle. That is, even in the thought that the teacher is expressing, the teacher, not being limited to the capacities of speech, comprehends the thought on a much deeper degree. Furthermore, if the student is not properly prepared to grasp the concept being taught, 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 also 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 ==

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==

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 [[Malchus of Atzilus|HaMalchut]]]]}}

== Effect of Speech ==

== Idle Talk ==

== Language of Love ==

== Further Reading ==

== External Links ==

{{Speech}}