Chapter II

Although speech is one of the soul's powers, a person does not need speech for himself. Herein lies the difference between speech and thought. Both are termed "garments of the soul,"1 and the soul finds expression through both. But while thought reveals matters to the person himself, speech reveals things to others. For example, an intellectual concept is revealed to oneself through thought, and to another through speech. We therefore observe that a person may spend a whole day thinking about something, yet another individual will have no inkling of what the person was thinking about.

Though thought is but a garment to the soul, it is an internal garment2 and therefore united with it. Like the soul, it exists constantly, for a person is always thinking. The garment of speech, however, is external [and therefore does not function constantly,] as the verse says:3 "There is a time to speak and a time not to speak." Speech is only for others.

We can now understand why the Divine light and life-force which G-d reveals for the purpose of creating limited worlds and creatures is referred to as "speech." Just as human speech serves only to reveal things to others, so too Divine speech is only necessary for [creating and vivifying] another.

Created beings are inherently limited and, compared to G-d who is limitless, are like another. Though it is true that "Nothing exists outside of Him," i.e., there is nothing other than G-dliness, for even the finite is but G-dliness garbed in vestments of limitation, the G-dliness of finitude is like another in comparison to limitless G-dliness. Just as speech is separated from the individual and is therefore capable of being revealed to another, so too, in fulfillment of His Divine plan of creating finite worlds and creatures, G-d brought about all of creation through the Sefirah of Malchus which is Supernal Speech.

Speech contains an additional quality not found in any other soul power. Not only are all the powers revealed through speech, but speech causes them to grow.4 An example would be the effect of speech on the power of intellect. Speech reveals intellectual matters clearly, and also broadens one's understanding by giving rise to various explanations. We observe that when a person verbalizes a concept, it becomes clearer to him. Also, through verbalization many new explanations will occur. This is why one should verbalize one's Torah study,5 for by doing so he will increase his understanding.

Speech increases emotion as well. One's love or hate of another will increase by speaking about it. In books of Jewish ethics6 we therefore find that when a person is angry he should not speak [of the matter], for speech inflames his anger to an ever greater degree. The person will find that [his anger will subside] if he remains silent, [and that ultimately] he will be able to completely vanquish his rage.

Speech has a similar effect on all the other emotions.

Thus, all revelations [to another] come about through speech, which in the realm of Sefiros is the Sefirah of Malchus. This is the meaning of, "By the word of the L-rd the heavens were made" that all of creation comes about through Supernal Speech. G-d's divine intent was that the world be purified and elevated through the Jews' study of Torah, performance of mitzvos and demonstration of good character traits.

In summary: There is a difference between the soul's internal garment of thought and its external garment of speech. Supernal speech is the G-dliness found in nature. The finite is like another in comparison with the infinite. Speech increases one's intellect and emotions. Therefore speaking words of Torah sustains the world.