84. When you pray realize God is in the letters – for you cannot speak unless you have thought – so these holy letters are the clothing for the King – and through saying them with intense joy and concentration, you unite with God.
85. The world is made through speech, so before we say the words of Davening, let us meditate on the fact that speech is preceded by thought which is preceded by desire (emotions, that create the thoughts) so through my prayers, I am sourcing the Divine speech, thought, desire (emotions that are the entirety of everything.)
86. When you speak (pray) know that the words you are saying come from God, and through this you elevate the words.
87. As the parable is a garment to the wisdom – so too, speech is a garment to thought – and when one speaks (prays) without concentration, this breaks the vessels (in other words, causes cosmic shattering) for there is no life in the vessels.. – and when one removes oneself from the physical – which is the body and it’s (his) vessel, then one can see the inner light – the energy and light of the letters – and when one removes oneself from the physical – and one clothes oneself into the very words – then he is connected to God – who is in these words – and one should see to it that one doesn’t lose concentration – and one should strengthen oneself to elevate.
The Baal Shem Tov said the letters of speech are called limited and measured (boxed) containers, called Yesh (existence) – how much more so the practical Mitzvos like Teffilin and Tallis – the containers is called Yesh – and one must draw into it the spiritual light that gives it life, which is called Ayin (nothingness) for it is soul that comes from nothing, from the infinite source of life – and corresponding to these two levels. one will receive the world to come, as it states “To give to those who love me “Yesh” and their treasure-stores will I fill” this is the light of the soul inside the treasure-house and container, which gives it life called Ayin –
88. Place all your concentration in the power of the words that you say in prayer until you see the light of the letters how they dance into one another – and from this, new lights are born – and this is the meaning of the verse “Light is sowed for the righteous and for the good-hearted joy” – the letters of the Torah are the “rooms” of God, that He draws into them His infinite light, as it states in the Holy Zohar “God and his Torah are completely one” – and into it one must put all of one’s concentration, which is the soul – for one’s concentration is their soul – and this is attachment / Deveikus – “God the Torah and the Jewish people are completely one” – and in this way we excise ourselves from the mundane physicality – in other words, we remove our soul from our body, and our soul will be in those words (thoughts) that we speak, and one will see many higher universes.
The idea of attachment (to God during prayer) is that when you say a word, you say it at length, for due to one’s longing for it (the Godliness within) one seeks not to depart from it, and therefore one says it at length.
In Kesser Shem Tov, it says regarding Diviekus (attachment) some say attachment is when you say the word at length, and you don’t wish to separate from it – and others say it is when you do a Mitzvah or learn Torah, and you create a body to the soul and a soul to the spirit and the spirit to the Neshomah – higher soul – and the soul becomes the vessel for the light of the Shechinah upon our head.
And it is as if this light spreads around you and you are in the light, sitting and rejoicing with trepidation – Similarly the heaven is like a semi-circle in each direction – – And the “awe of heaven” should literally be upon – as heaven and the light of the Shechina – which is called awe of heaven – is literally on you – – as if the light completely surrounds you…- and you are within the light, and the radiance of the Shechina and you rejoice in trepidation… and this a complete unity (with God.)
89. You should see yourself that the world (the heavenly) speech speaks in (through ) you, and without it, it would be impossible to speak, as the verse states, “G-d open my lips” and so too, your thoughts are not possible to be, except through the agency of the world of thoughts – and you are like a Shofar that what comes out of you is the voice that was put in – and if the blower stops, no voice will come out – so too, without the power of God which places this in you, you couldn’t speak or think.
90. Realize that when you pray, that the realm of speech (above) is speaking in you – such an incredible realm through which the entire universe was made – as it is says, “God made the universe though Divine speech” – and through this, think about the greatness of God, that all the life-force of all the universes come through His speech – and He is the realm of transcendence (Yirah,) and the Shechina contracts itself and rests in in your speech, as it states in Sefer Yetzira – “He placed them in the mouth” and if this is the case with the Divine speech, how much more so the Divine thought! – how many awesome pure lights which no man can fathom… so when you think (the words of prayer) realize that this is the contraction of the realm of thought in your mind, in the potential of Chochmah and Bina (your brain… ) Such an infinite realm, one should feel embarrassed (healthy sense of reverence from.)
91. And this is called Davening (praying ) Lishmah (properly…) to pray for the sake of the words, for the words long to cleave to the thoughts (meanings) and when you speak with love and awe and voice, then the words and the thought realm, love each other – this is like the pleasure a father has from his son, for the thoughts long to come into the voice to be spoken.
92. The speech of a Jew is sort of the realm of speech that gives life to the world and the thoughts of the Jewish people is the realm of thought, and this world receives letters of speech through the medium of emotions (heavenly,) namely Love (kindness) Din (judgment) Mercy – for this world contains space and limitation – therefore it must receive though the emotion – this is like the sun that one cannot look at it as its light is too strong… – and the light that comes out of it one can see – one can benefit from it, as it is less …– if it was as intense as the sun itself, no one could grasp (benefit) from it and this the meaning that God is a son and protector.
93. Just as a mother wishes for her son to say something clever so the father will fall in love with him (be proud etc.) similarly the Shechina (Divine “motherhood”) wishes for you to pray with great love and awe and then G-d boast to all the angels – furthermore this causes all the angels to also praise G-d – as such, best to say at least one word in your prayer, with love and awe.