Now, it is known to all that the soul of man—the soul of the Jew—is compounded by the ten sefirot: chochmah, binah, daat, and so on, as explained in the Tanya, Part I, ch. 3.

וְהִנֵּה, נֶפֶשׁ הָאָדָם, יָדוּעַ לַכֹּל שֶׁהִיא כְּלוּלָה מִי' סְפִירוֹת, חָכְמָה בִּינָה דַּעַת וְכוּ'.

Though these [corresponding faculties of the soul] all derive from the breath of [G-d’s] mouth, as it is written, “And He blew into his nostrils [the soul of life],”44

וְאַף שֶׁכּוּלָּן מֵ"רוּחַ פִּיו" יִתְבָּרֵךְ, כְּדִכְתִיב "וַיִּפַּח בְּאַפָּיו כוּ'",

The term “He blew” indicates that the Divine soul derives from the innermost spirit and vitality of its Creator, as explained in the Tanya, Part I, ch. 2, and Shaar Hayichud VehaEmunah, ch. 5.

nevertheless, each of these ten faculties of the soul is particularly connected with one of the ten supernal sefirot, as follows:

מִכָּל מָקוֹם,

more specifically, the ChaBaD in one’s soul, one’s intellective faculties of chochmah, binah, and daat, are analogous to the [Divine intellective emanations of] ChaBaD in the ten sefirot.

דֶּרֶךְ פְּרָט: חָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ הֵן דּוּגְמָא לְחָכְמָה־בִּינָה־דַּעַת שֶׁבְּי' סְפִירוֹת,

These are referred to as abba and imma.

הַמְכוּנּוֹת בְּשֵׁם "אַבָּא" וְ"אִמָּא":

In the Zohar, [the sefirah of] chochmah of [the World of] Atzilut is termed abba (“father”) and [the sefirah of] binah of [the World of] Atzilut is termed imma (“mother”) while [the sefirah of] daat is a combination of the two, as explained in the teachings of Chasidut.

The [emotive] attributes in one’s soul of [the] love and fear [of G-d], and so on, are analogous to the [first six] middot (or Divine emotive attributes) in the ten sefirot, which are [collectively] known as z’eyr anpin (lit., “the minor visage”).

וּמִדּוֹת אַהֲבָה וְיִרְאָה וְכוּ' שֶׁבְּנַפְשׁוֹ – הֵן דּוּגְמָא לַמִּדּוֹת שֶׁבְּי' סְפִירוֹת, הַנִּקְרָאוֹת בְּשֵׁם "זְעֵיר אַנְפִּין":

And the faculty of speech in one’s soul is analogous to the supernal speech, which is known as [the sefirah of] malchut, or the Shechinah.

וְכֹחַ הַדִּבּוּר שֶׁבְּנַפְשׁוֹ – דּוּגְמָא לַדִּבּוּר הָעֶלְיוֹן, הַנִּקְרָא בְּשֵׁם "מַלְכוּת" וּ"שְׁכִינָה",

Hence, since a Jew’s speech is analogous to supernal speech, the Shechinah, when speaking words of Torah, one arouses the supernal speech, the sefirah of malchut, thereby unifying the Shechinah, i.e., linking it to the preceding stages of emanation.

וְלָכֵן, כְּשֶׁמְּדַבֵּר דִּבְרֵי תוֹרָה – מְעוֹרֵר דִּבּוּר הָעֶלְיוֹן לְיַחֵד הַשְּׁכִינָה,

That is why it is established45 that for the Reading of Shema, for the Blessing After Meals, and for [the study of] words of Torah, one has not discharged his duty by meditation without speech.

וּמִשּׁוּם הָכֵי קַיְימָא לָן בִּקְרִיאַת־שְׁמַע וּבִרְכַּת הַמָּזוֹן וְדִבְרֵי תוֹרָה – לֹא יָצָא בְּהִרְהוּר בְּלֹא דִבּוּר: