נפש האדם כלולה מי' ספירות – חב"ד מידות מלכות | הרב מנחם מיידנצ'יק, ל' תשרי | אגרות הקודש סימן כ"ה

We are continuing with Epistle 25. Today is the 30th of Tishrei, Rosh Chodesh Cheshvan, we continue with Iggeret HaKodesh from the Tanya, page 140. And here, the human soul—the Jewish soul, of course—is known by all to be comprised of 10 Sefirot. These 10 Sefirot, of course, begin with Chabad: Chochmah (wisdom), Binah ( understanding), and Da'at (knowledge), as is explained in the Tanya, Part One, Chapter 3.

And even though all of them, all 10 powers corresponding to the 10 Sefirot, all come from the spirit of His mouth, blessed be He, as it is written in the Parsha of Bereishit, " And He breathed into his nostrils the soul of life." When we say "He breathed ," the meaning is that this spirit and vitality come from the inner essence that is breathed from within, as is explained in the Tanya, Part 1, Chapter 2, Chapter 3, yes, and 8, and of course in Part 3.

In any case, there is a connection between each of the 10 powers and the 10 Sefirot above. Specifically, the Chochmah, Binah, and Da'at in one's soul are a parallel to the Chochmah, Binah, and Da'at in the 10 Sefirot above, which are referred to by the names Abba (Father) and Imma ( Mother), as it is written in the Zohar that Chochmah of Atzilut is called Abba . And Binah is called Imma.

Yes, just as a father provides the point and the mother expands it, etc., for nine months; so it is known that Chochmah is Abba and Binah is Imma, and the Sefirah of Da'at is comprised of both of them, yes, as we have already discussed in the Tanya at length, and "Adam knew Eve "—the concept of connection, as is explained in Chassidut that one must have all three of these things: the point, the expansion, and of course the connection. And the emotions—love, awe, etc.—in the soul of

a Jew are a parallel to the emotions in the 10 Sefirot of Atzilut known as Zeir Anpin, and the power of speech in one's soul is a parallel to the Supernal Speech, which is called Malchut and Shechinah. Just as the Malchut in every Sefirah, what is called "that which is," extends to that which is below it, just as the Shechinah dwells and enclothes itself, so that is the matter of the power of speech in the soul as we explained above, and therefore the speech of a

Jew is a parallel to the speech above, to the Shechinah. So when a person speaks words of Torah, he awakens the Supernal Speech to unite the Shechinah and [unintelligible].

And therefore we rule—there is a Halachic ruling— that with the Shema, Grace After Meals, and words of Torah, one has not fulfilled one's obligation by mere thought without speech. It is not enough to contemplate words of Torah; one must speak them, to bring the matters down through speech. Therefore, when a person prays, it is very important to say it with speech. And when a person speaks words of Torah, learning, it is not enough to just think it.

Thought is important. One must bring it down.