Nefesh HaChayim, Reb Itzele's Long Annotation

And the power of the fire in his hearts/minds arouses the element of wind, to express his entire nature as a speaking being, in Torah and in prayer to the degree that he understands in his intellectual brain472Heb.: b’mo-kho. And that is “voice”473Aram.: ka-la—one the three ways that “wind” (ruakh) expresses: hevvel (vaporous breath), kol (non-speech voice) and dibbur (speech) which is comprised of fire, wind and water, as is stated in the Raa-ya M’hemna (Pinkhas 227b): “‘God’s voice is over the waters’ (T’hillim 29:3)—From the aspect of water (which is the intellectual brain) it exits to within the two sides of the lungs. ‘The voice of God inscribes with torches of flame’—Considered from the aspect of the heart/mind, when it exits the mouth it’s called speech.” And thus we find that all of his speech is in Torah and prayer.474The Raa-ya M’hemna says that the element of water which expresses in a person’s intellectual mind infuses the lungs and its element of wind. And then it travels from the lungs to the mouth and exits as speech, an expression of the element of fire which ascends as a transmutation of physicality to spirituality.