Daily renewal and the second saying

ובמד' יום ליום יביע אומר כו' תחתונים צריכין ב' אמירות כו'.

And in the Midrash: "Day unto day expresses speech" (Tehillim 19:3) — the lower beings require two "sayings."

The Sefas Emes opens with the Midrash on the pasuk in Tehillim, which distinguishes that the lower (earthly) realms need a doubled "amirah" (saying), as the piece will explain.

כי לכל דבר נמשך חיות מעשרה מאמרות מעילה לעילה עד דברים גשמיים.

For to every thing, vitality is drawn from the Ten Utterances [of Creation], descending from cause to cause until it reaches physical things.

The chiyus of every object flows down through a chain of the Asarah Ma'amaros (the ten Divine utterances of Creation), descending level by level until it clothes itself in gross, physical reality.

וזה יביע אומר.

And this is the meaning of "it expresses speech" (yabia omer).

The constant "speaking" of day unto day is this ongoing flow of the creative utterance, continually voicing vitality into all that exists.

וזהו ג"כ מ"ש ז"ל כחתן יוצא מחופתו מטהרה לטומאה ע"ש.

And this is also what Chazal said: "like a groom going forth from his chamber" — from purity to impurity, as is stated there.

Chazal compare the sun (and the renewed flow of creation) to a chasan emerging from his chuppah; the Sefas Emes reads this as the pure Divine vitality going forth and descending even into the lower, "impure" physical realm — see the source.

שבכל יום הקב"ה מחדש מ"ב והוא שנמשך חיות חדש משורש החיים לכל הנבראים.

For each day the Holy One renews the Act of Creation, which is that fresh vitality is drawn from the Source of life to all created beings.

Hashem renews ma'aseh bereishis (the work of Creation) daily; this renewal is a fresh stream of chiyus flowing from the shoresh hachayim (the root of life) into every creature.

ובנ"י צריכין ב' אמירות שהיא הקבלה בלב ונפש כדי להתטהר ולהתדבק במאמרי הש"י.

And Bnei Yisrael require two "sayings" — which is the acceptance in heart and soul — in order to become pure and to cleave to the utterances of Hashem.

Unlike the upper worlds, Bnei Yisrael (the "lower beings") need a second amirah: a wholehearted receiving and internalizing of the Divine word in lev vanefesh (heart and soul), which purifies them and binds them to Hashem's creative utterances.

והוא רק ע"י ביטול לכלל כנס"י וז"ש המד' כי לשון הרע ר"ל הוא המונע הטהרה.

And this is only by way of bittul to the collective of Knesses Yisrael; and this is what the Midrash means, that lashon hara is what prevents the purification.

This second acceptance is achieved through bittul — nullifying oneself into the klal of Knesses Yisrael (the unified body of Israel). Lashon hara, which fractures that unity and asserts the separate self, is therefore the very thing that blocks the taharah (purity).

ע"ש:

See there.

The Sefas Emes directs us to the Midrash itself for the full development of the idea.

Summary: Hashem renews Creation each day, drawing fresh vitality from the Source of life through the Ten Utterances down into the physical world. The upper realms receive this directly, but Bnei Yisrael — the "lower beings" — require a second "saying": a wholehearted acceptance of the Divine word in heart and soul that purifies them and binds them to Hashem. This is accomplished only through bittul to the klal of Knesses Yisrael, which is why lashon hara, the speech that shatters that unity, is precisely what obstructs the purification.