(7) the ETERNAL God formed a Human from the soil’s humus, blowing into his nostrils the breath of life: the Human became a living being.

Adonoy Elohim then formed the man, dust from the ground, and He blew into his nostrils the breath of life. And so man became a living [speaking] soul.

Death and life are in the power of the tongue;Those who love it will eat its fruit.

61. “In the beginning. Rabbi Shimon etc.”“In the beginning.” Rabbi Shimon began his discourse with the following exposition: “I placed My words in your mouth” (Isaiah 51:16). How much must a person toil in the Torah day and night, because the Holy One, blessed be He, listens to the voices of those who are engaged in the Torah. With each word that is renewed in the Torah, by means of that person who labors in the Torah, He fashions one firmament.

Explanation: The Holy One, blessed be He, gave His power of speech into the mouths of the righteous, as He declares: You are with Me, to partner with Me. Just I fashioned the heaven and earth with My speech, as it is stated: “By the word of the Lord were the heavens made” (Psalms 33:6), the same applies to you. So too, the righteous will create heaven by the power of their speech. With that, Rabbi Shimon began his discourse on the verse: “In the beginning God created the heavens and the earth” (Genesis 1:1). “Created” is a sealed word, a language of closing rather than opening, as stated above. It must be understood why He fashioned them in a sealed state. He says that He did so in order to place the completion of the rectification of heaven and earth in the speech of the righteous, thereby rendering them partners with Him in the creation of heaven and earth. This is why [Rabbi Shimon] cites the verse: “I placed My words in your mouth.”

When you pray, imagine that G‑d is enclothed in the letters. Meaning, we do not know what a person thinks until he speaks. It comes out that speech is a garment for thought.
You should say in your heart: “If I am making a garment for such an exalted King, it is only proper that I do so joyfully.” Then speak with all of your might, for through this, you enter into union with Him. Because your strength is in the letter, and G‑d dwells within the letter. It turns out that you are united with Him, may His Name be blessed.
Tzava’as HaRivash, p.13a

There is no speech without thought, for a person first thinks what he is going to say. Now, when you think before you speak, you will certainly feel fear and shame. You will fear the words themselves, when you realize that the World of Speech – the Shechinah – is speaking through you, that incorporates all the Attributes – fear, love, beauty – as is known. How can a person not be scared and ashamed when he knows that he arouses the Shechinah and all the Attributes? This is the meaning of: “They do His word” (Psalms 103:20) – they make speech into action.
Kesser Shem Tov, part 2, p. 5b

Imagine that the World of Speech is talking through you; for otherwise, it would be impossible to talk. Thus, it is written: “L-rd, open my lips and my mouth will declare your praise” (Psalms 51:17). Likewise, it is impossible to think without the World of Thought. You are like a shofar, which emits only what is blown inside. And if the blower puts it down, it gives off no sound. So too, without G‑d’s power, it is impossible to speak or to think.
Kesser Shem Tov, part 2, p. 21a

When you speak, imagine that the World of Speech is speaking through you – a world so immense that all of the worlds were created through it. Thus it says: “These are the generations of the heaven and the earth in their creation” (Genesis 2:4) – that is, with the five parts of the mouth. This should lead you to think about the splendor of G‑d, and how the vitality of the words is from speech. This itself is the World of Fear. For the Shechinah constricts herself to rest in your words and mouth, as it says in the Sefer Yetzirah – “He established them in the mouth.”
Furthermore, if speech is so great, imagine what the World of Thought must be like, not to mention the luminous worlds that are without limit. When you begin to realize that the immense World of Thought has been contracted into the mind, the attributes of Chochmah and Binah, it is only right that you become ashamed before G‑d.
Kesser Shem Tov II, p. 21a

This is the meaning of praying lishmah, for its own sake. This really means for the sake of Speech, since Speech longs and yearns to cleave close to Thought. And when you speak with love and with awe, Voice and Speech join and play with each other, with wisdom watching over them, joyous like a father full of joy for his child. Thought craves to join together with Voice, in order to be expressed by Speech.

…from His Temple He heard my voice… (Psalms 19:7)
Speech is called a “temple.” You must pray only so that your words come to G-d. For when you pray this way, all the gatekeepers leave you alone. As, for example, when a simple villager carries the king’s seal. Even though he is unfit to come before the king, the guards rush him in; for the king longs for his seal, and they want him to enjoy it quickly.
So too, G-d longs for the words [of prayer]. And this is the meaning of: “from His Temple He heard my voice” – that is, because of the words.
Ohr Torah, Likutim, p. 54a

By the word of GOD the heavens were made,by the breath of God’s mouth, all their host.

Rava said, and some say it was Rabbi Yehoshua ben Levi who said: Even an individual who prays on Shabbat evening must recite the passage: “And the heavens and the earth were finished [vaykhullu]” (Genesis 2:1–3), as Rav Hamnuna said: Anyone who prays on Shabbat evening and recites the passage of vaykhullu, the verse ascribed him credit as if he became a partner with the Holy One, Blessed be He, in the act of Creation. As it is stated: “And the heavens and the earth were finished [vaykhullu].” Do not read it as: Were finished [vaykhullu]; rather, as: They finished [vaykhallu]. It is considered as though the Holy One, Blessed be He, and the individual who says this become partners and completed the work together. Rabbi Elazar said: From where is it derived that speech is like action? As it is stated: “By the word of God the heavens were made, and all of their hosts by the breath of His mouth” (Psalms 33:6).

(19)A false witness testifying lies,And one who incites siblings to quarrel.

[one who] speaks Heb. יפיח, lit. he blows. This is an expression of speech since all speech is a product of the breath of the mouth.

(3) Not all words are considered speech. For words which are not heard or accepted are not called speech, as in (Psalms 19:4), “There is no speech and no words without their voice being heard.” (4) Now the main reason words are accepted has to do with the good they contain, because everyone desires good. Therefore, when the words contain good, then speech is heard and accepted. But when the words have no good in them, they are not accepted. (5) And how do we create the good in the words? This is done by taking speech from daat (holy knowledge). Then it has good in it. But when speech is without daat, then it has no good, as in (Proverbs 19:2), “Also, for the soul to be without knowledge is not good.” The soul is speech, as is written (Genesis 2:7), “Man became a living soul,” the Aramaic translation of which is “a speaking spirit.”...

And the context is that the service of prayer is in place of the sacrificial service.[*] And just as the matter of the sacrifice was to elevate the soul-Neffesh of the domesticated animal above, and for that reason the accomplishment of the atonement was dependent on the throwing of the blood (it being the soul-Neffesh)—and so too the consumption by flame of the inner organs, their main point being the intention of elevating the soul-Neffesh—so too, the main intent of the matter of prayer is to elevate and to deliver and to attach his soul-Neffesh above. For a person’s power of speech is called soul-Neffesh, as is written (Bereshit 2:7): “and the man became a living soul-Neffesh”, and Onkeloos translated it as “a speaking soul-Ruakh”. And so it appears to the eye that with every word that a person speaks with his mouth, what comes out of his mouth are his heart/mind’s moving air and vapor. And speech is the fundamental expression of a person’s soul-Neffesh, it being the unique capacity that people have over animals. That being so, every word that comes out of a person’s mouth is the power of and a part of his soul-Neffesh.

They have mouths, but cannot speak;they have eyes, but cannot see;they have ears, but cannot hear,nor is there breath in their mouths.Those who fashion them,all who trust in them,shall become like them.