D’var Tora B’reishit

And the Lord God made man from the dust of the earth, breathing into his nostrils the breath of life: and man became a living soul. (Genesis 2:7)
And the Lord God created man from the dust of the earth, breathing into his nostrils the breath of life; and man became a speaking creature. (Targum Onkelos)
Onkelos, as well as the Aramaic translation attributed to Yonatan ben Uziel (late 1st century BCE – early 1st century CE, though likely compiled centuries later during the Gaonic period, 9th - 10th centuries), defines “a living soul” as the power of speech.
Rashi comments: “even animals are considered ‘living souls;’ however the soul of man is superior, since he also has intelligence and speech.”
It is clear that the power of speech is that which makes Man superior to all other animals.
In his book Shmirat haLashon (Guarding the Tongue), the Ḥafetz Ḥayyim writes that it is the human advantage of speech which brings the Sweet Singer of Israel to equate life and guarding one’s tongue, as the verse states:
Who is the man who desires life, loving a long life to enjoy what is good? Guard your tongue from evil and your lips from speaking deceit. (Psalms 34:13-14)
One who “guards his tongue” guards his living soul and will earn eternal life, “and one who prevents his mouth from uttering forbidden words will merit life in the World to Come.”
Furthermore, one who does not guard his tongue, but uses the power of speech for evil purposes, undercuts the one advantage he has over other animals, and “he is worse than the animals within the land, who do not corrupt themselves.”
Thus, the words of the Psalm “Who is the man who desires life…” are exact, for only one who guards his tongue is truly a man.
Further, since man is a social being, “guarding one’s tongue is the Divine plan for facilitating interpersonal relations, teaching us how to relate to others in the most proper and positive way. It is (proper) speech which allows the emanation of Divine holiness from heaven to earth.” [Introduction to Ḥafetz Ḥayyim: Daily Lesson.]
Maharal of Prague adds the specifically Jewish aspect by noting that speaking ill of others (the opposite of guarding one’s tongue) can cause controversy and disunity, situations which are diametrically opposed to the purpose of Jews, which is to achieve unity within the nation of Israel and unity of Israel with God. (David Magence)

Shabbat Shalom!
The Va’ad