Voice and Speech

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276) When the speech comes up on the lobes of the lungs—at the beginning of the formation of speech in man—it becomes a voice there. It is written about it, “For a fowl of the sky shall carry the voice.” And there is also “The voice of the Lord is upon the water.” It is so because it ascends from the side of the water, right, brain, where it ascends in the lobes of the lung. “The voice of the Lord hews out flames of fire,” from the side of the heart, left, fire. When the voice comes out of the mouth, from Malchut, it is called “speech.”

277) Opposite the two lobes of the lung, the two halves of the lung open their lobes to the voice, as it is written, “And their faces and wings were parted from above.” The lips are also two, taking the speech and thrusting it upward.

278) Like the five lobes of the lungs, the five splits in her two halves are all open without attachments, to receive that voice, there should be five corrections in the mouth, all are open, without attachments. And the letters come out—AlephHetHeyAyin in the throat, BetVavMemPeh in the lips, GimelYodChafKof in the palate, DaletTetLamedNunTav in the tongue, ZayinSamechShinReishTzadi in the teeth.

279) And the speech will be in the five outlets of the mouth, without any delays or attachments whatsoever, as it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” Rebecca is the prayer, speech. For this reason, we learned, “If my prayer is fluent in my mouth, I know it is accepted.” And if there is attachment and it comes out delayed, I know that my prayer is rejected, since there is an attachment in the lung, which is not kosher [not fit for eating].

280) Voice is Shema Israel [Hear, O Israel], the unification of the six words of Shema Israel, the unification of ZA, called “voice.” It is written about it, “And I heard the sound of their wings.” And when HaVaYaHZA, voice, comes out to receive the Shechina in a prayer in a whisper, which is speech, Malchut is called “speech.” It is written about it, ADNI [Lord], open my lips. All 248 organs, 248 lights of Hesed de ZA, their wings, the Malchut in each organ, are open in the 248 words in the four portions of the Shema reading, by which the voice comes down.

The first portion, Shema Israel with “Blessed be the name of the glory of His kingdom forever and ever,” contains twelve words [in Hebrew]. The second portion, “And you shall love,” contains forty-two words. The third portion, “And it shall come to pass if you should hear,” contains 122 words. The fourth portion, Tzitzit, contains sixty-nine words. Together, they are 245 words. With the three words, “The Lord your God is true,” which the cantor says out loud, they are 248 words. One who is alone should add three words, “God is a faithful king,” to complete the 248.

281) When the voice comes down to receive the Shechina in the standing prayer, several birds tweet to it. These are 248 lights of the Shechina, which is the speech. For this reason they all tweet in several kinds of tunes over the organs of the body, which are 248 lights of ZA, the branches of the tree. It is also over all the wings in each organ, over the Malchut in each organ, called “wing.” There is the dwelling place of the bird, ADNIMalchut. The 248 lights of Malchut are on the wing. In each light there are 248 lights of ZA, since each Behina receives from its corresponding Behina in the upper one, for in each branch of ZAMalchut is open to her husband.

This is the meaning of “Lord, open my lips,” which is a door to ZA in the standing prayer. There is not an organ among the 248 organs of the Shechina that is not open to receive ZA. This is why the Shechina is called “the conversation of the ministering angels, since she is a speech, and the tweeting of birds, the souls in the organs of the Shechina. It is a conversation of palms, the branches of the tree, the organs of ZA, the wings in each branch, where there is ADNI, speech.

Each Partzuf is divided into right and left, 248 organs, Kelim de Hassadim on the right, and 365 tendons, Kelim of lights of the left, illumination of Hochma, on the left. ZA is called “voice.” It is primarily illumination of Hassadim, hence its unification in the Shema reading is in 248 words for the imparting of Hassadim. Afterward, in the standing prayer, he unites with Malchut, called “speech,” and who is primarily illumination of Hochma.

When Malchut receives the Hassadim from ZA in the standing prayer she receives in her Kelim de Hassadim, in the 248 organs of the Shechina. The unification of voice and speech is the unification of Hassadim and Hochma, which are similar to voice and speech, for as there is no speaking without a voice, there is no illumination of Hochma without HassadimHochma cannot illuminate without clothing in Hassadim, hence the Shechina is thirsty to receive the Hassadim from ZA, so that her speech, Hochma, will appear.

A voice is Shema Israel. The unification of Shema Israel is for ZA, so he will extend the Hassadim in his 248 organs, in Kelim de Hassadim, so as to subsequently bestow upon the Shechina when he goes out to receive the Shechina in a prayer in a whisper, in the standing prayer. There he receives her and imparts upon her Hassadim.

Each Behina in the upper one imparts to her corresponding Behina in the lower one. Although we say that the 248 organs of ZA receive and bestow the Hassadim, it refers to Malchut in each organ of ZA, where she is related to the inclusive Malchut.

The wings of all 248 organs are open in 248 words. Their wings are the Malchuts in each organ of ZA. They receive the Hassadim and bestow upon the 248 organs of Malchut. When the voice comes down to receive the Shechina in the standing prayer, several birds tweet to it. These are the 248 organs of Malchut, called “bird,” over all the wings in each organ, over the Malchut in each organ, which is the dwelling place of the bird.

That is, the 248 organs of the bird are called 248 birds. They dwell on the 248 wings in the 248 organs of ZA, and receive Hassadim from them in a way that each organ of the Malchut receives from its corresponding Behina in Malchut in each organ of ZA.

282) When HaVaYaH comes down to ADNI in each organ, where each organ of HaVaYaHZA, imparts upon its corresponding organ in MalchutADNI, at that time it is written about them, “When they stood, they let down their wings.” “When they stood” implies the unification of the standing prayer. At that time the wings, the organs of Malchut, grow silent. This is Hashmal [electricity], the letters of Hayot Esh Memelelot [murmuring animals of fire]. Sometimes animals of fire are silent, and sometimes they murmur. When the speech comes out from the mouth of the Creator, they are silent. When the speech does not come from the mouth of the Creator, they murmur.

Upon the unification of voice and speech, ZA and Malchut, the combination, YAHDONHY, unite in the standing prayer, they are silent. When their faces, which is ZA, and wings, which is Malchut, are separated—where HaVaYaH is separated from ADNI—then HaVaYaH is in the four faces of the animals, all of which are open. And opposite them, the wings of the animals, ADNI and speech, are murmuring, to ask for food from ZAADNIMalchut, is in the wings of the animals, and all are open to receive from the animals.

When ZA and Malchut—voice and speech—are in a Zivug in the standing prayer, ZA is the predominant, meaning Hassadim, and the speech, the illumination of Hochma and ADNI, although it illuminates, as well, is still regarded as speech in secret, without dominion. And when there is no Zivug, the dominion of Malchut, speech, illumination of Hochma, is apparent.

283) The animals, which are in Yetzira, roar with a loud voice, ZA, called HaVaYaH. They are all on the right, HassadimOphanim are in Assiya, on the left, tweeting in a speech, from Malchut, called ADNI.

The voice and speech, ZA and Malchut in the middle, connect in the seraphim in Beria. The two names HaVaYaH ADNI clothe in them in one unification and are interlaced in one another, YAHDONHY. It is written about them, “And a fowl will fly,” and also, “And one of the seraphim flew unto me,” Matat. It is also written about them, “For a fowl of the sky shall carry the voice,” from the part of HaVaYaH, clothed in Matat. “And that which has wings shall tell the matter,” on the part of ADNI, clothed in Matat.

The seraphim have six wings each, related to the letter Vav that is clothed in them, the middle line, which includes right and left, and in which there are HGT NHY. It includes the six words of the unification of Shema Israel, as it is written, “With two he covers his face, with two he covers his legs, and with two he flies.”

284) From the words, “And I saw,” to the words, “As the likeness of a man,” it is regarded as one correction, where there are the four Klipot, in which there are the four animals. Matat, with regard to the animals, is a firmament on the heads of the animals, and leads them. Toward Malchut it is a throne. All these are the first correction.

The second correction is “And upon the likeness of the throne was a likeness as the appearance of a man upon it from above.” Man means Reshimo of a book of Torah, MalchutReshimo de ZA, called “book of Torah.” It is as it is written, “As the glory of a man to sit in the house.” Malchut is as the glory of man with the Chaf of similarity [like “as” in English], and not Tifferet himself. Here, too, when it is written, “as the appearance of a man,” with the “as” of similarity, it concerns Malchut, whose throne is Matat.

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