Part IV; Iggeret HaKodesh, Chapter 25
The whole chapterכו וְהִנֵּה, נֶפֶשׁ הָאָדָם, יָדוּעַ לַכֹּל שֶׁהִיא כְּלוּלָה מִי׳ סְפִירוֹת, חָכְמָה בִּינָה דַּעַת וְכוּ׳. וְאַף שֶׁכּוּלָּן מֵ״רוּחַ פִּיו״ יִתְבָּרֵךְ, כְּדִכְתִיב ״וַיִּפַּח בְּאַפָּיו כוּ׳״, מִכָּל מָקוֹם, דֶּרֶךְ פְּרָט: חָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ הֵן דּוּגְמָא לְחָכְמָה־בִּינָה־דַּעַת שֶׁבְּי׳ סְפִירוֹת, הַמְכוּנּוֹת בְּשֵׁם ״אַבָּא״ וְ״אִמָּא״: וּמִדּוֹת אַהֲבָה וְיִרְאָה וְכוּ׳ שֶׁבְּנַפְשׁוֹ – הֵן דּוּגְמָא לַמִּדּוֹת שֶׁבְּי׳ סְפִירוֹת, הַנִּקְרָאוֹת בְּשֵׁם ״זְעֵיר אַנְפִּין״: וְכֹחַ הַדִּבּוּר שֶׁבְּנַפְשׁוֹ – דּוּגְמָא לַדִּבּוּר הָעֶלְיוֹן, הַנִּקְרָא בְּשֵׁם ״מַלְכוּת״ וּ״שְׁכִינָה״, וְלָכֵן, כְּשֶׁמְּדַבֵּר דִּבְרֵי תוֹרָה – מְעוֹרֵר דִּבּוּר הָעֶלְיוֹן לְיַחֵד הַשְּׁכִינָה, וּמִשּׁוּם הָכֵי קַיְימָא לָן בִּקְרִיאַת־שְׁמַע וּבִרְכַּת הַמָּזוֹן וְדִבְרֵי תוֹרָה – לֹא יָצָא בְּהִרְהוּר בְּלֹא דִבּוּר:
26Now, it is known to all that the soul of man is compounded of the ten sefirot: chochmah, binah, daat, and so on.55 Though they are all of the breath of His mouth, blessed be He, [as it is written: “He breathed into his nostrils…”56], nevertheless, more specifically the chabad 57 in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma;58 and the attributes of love and fear, and so forth, in his soul are analogous to the middot in the ten sefirot, referred to as z’eyr anpin;59 and the faculty of speech in his soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah. Hence, when speaking words of Torah one arouses the supernal speech to unify the Shechinah.60 That is why it is established that for the reading of the Shema, the Blessing after a Meal, and words of Torah, one has not discharged his duty by meditation without speech.61
Kehot Publication Society · CC BY-NC · sefaria.org
Kehot Publication Society · CC BY-NC · sefaria.org