Chasidut su Salmi 12:78

So it is that Blessed God does not speak evil about Israel like the father does not speak [evil] about his son; so we find that when a person speaks evil he presents himself as someone who deny that his words are Heavenly Sovereignty, the Attribute of ADONAI-ness, and therefore he is like one who worships idolatry. And this is the statement of King David, peace be upon him, [May the LORD cut off all flattering lips, the tongue that speaks proud things!] Who have said: “Our tongue will we make mighty” (Psalm 12:5), which is to say that the wicked say “Let us make our tongues mighty to speak because our lips are ours, who is a Lord over us?” Which is to say they deny that the ADONAI-ness is in their mouths. But one must have faith that his speech is Heavenly Sovereignty; and this is the statement of [our Sages] of Blessed Memory, “Who rules over me? The tzaddik!” (Babylonian Talmud, Moed Katan 16b), which is to say “The tzaddik rules with me, with My speech, which is Heavenly Sovereignty, ruling over all the Worlds and all the Creations.” And how do we arrive at this faith? It is through engaging in the Torah, meaning when a person speaks words of Torah and connects his speech to the letters of the Torah, through that he brings about Heavenly Sovereignty. So it is that we find a disagreement in [Babylonian Talmud] Arakhin 15b, “One says that a person who told [evil speech] has no remedy, and one said he should engage in Torah as is stated, the Tree of Life heals the tongue (Proverbs 15:4).” And yet they certainly do not disagree, for this is a principle in all of Torah: “These and these are the words of the Living God” (Babylonian Talmud, Eruvin 14a), so too here when a person engages in Torah not for its own sake he has no remedy, but when he engages [in Torah] for its own sake and connects his speech to the letters of the Torah he thereby brings about Heavenly Sovereignty; and this is [the meaning of] the Tree of Life heals the tongue.

Go yourself (Gen. 12:1): Rashi explained, “For your pleasure and your benefit.” Now, our Sages of Blessed Memory said, regarding the verse, Do you indeed, who are mute, speak righteousness? (Psalm 58:2): “How should a person act in this world? Let him make himself as a mute. Could this even apply to words of Torah? The verse teaches, speak righteousness” (Hullin 89a). For it is known that it is written, Lord, open my lips (Psalm 51:17), because the Blessed Creator, the whole earth is full of [God’s] glory (Isaiah 6:3), no place is void of [God]; but [God’s] glory connotes cloaking as is known, that Blessed [God] is cloaked in each thing. And this aspect is called Shekhinah because it dwells [shokhein] in each thing; and that is the Blessed Name Lord. And it is also called the world of speech since By the word of YHVH the heavens were made (Psalm 33:6) and “the Holy Blessed One created the world through Torah” (Zohar 1:5a), meaning through the twenty-two letters of the Torah – the world of speech – all the creations were created. And it is stated in Sefer Yetzirah, “They were set in the human mouth” (Sefer Yetzirah [Luria ver.] 2.3), and that is the meaning of Lord, open my lips. And therefore our Sages of Blessed Memory said that “Evil speech is equivalent to idolatry” etc. (Arakhin 15b), for a person who speaks evil speech does not believe that his words are the world of speech, the charateristic of Lordship. And that is [the meaning of the verse], With our tongue we will prevail, our lips are with us; who is master over us? (Psalm 12:5), as we have explained elsewhere. And that is [the meaning of the Talmud’s statement], “Make himself as a mute,” meaning his essence. That is, he should not speak any speech unless he believes that of his own account he is mute, and his only speech is the world of speech, the characteristic of “Lord” as we have explained. And they ask: “Could this even apply to words of Torah,” that a person should not learn unless he believes as we have explained? “The verse teaches, speak righteousness,” it is a mitzvah to learn even if it is not for its own sake. And that is [the meaning of] what our Sages of Blessed Memory said, “Someone who converses meaningless conversation transgresses a positive commandment, as it says, you shall speak of them (Deut. 6:7) and not of meaningless things” (Yoma 19b). And it would seem, how could it be possible that a person should speak no speech other than words of Torah as is implied by the language of you shall speak of them etc.? But the explanation is this: you shall speak of them means to say that whatever you speak, you should believe that you speak with the Torah, whose speech is the world of speech, the twenty-two letters of the Torah as we have explained. And when you speak through world-guiding, do not worry, for the Holy Blessed One created the world through Torah and guides the world through Torah; all the world are led by the twenty-two letters of Torah, the world of speech, but only if you believe this as we have explained. But if you speak not for the sake of world-guiding, that is called “meaningless things.”