והענין The matter [can be explained] as follows: It is written:1 “And these words shall be... and you shall speak of them when you sit at home....” On the surface, “these words” refer to those mentioned in the recitation of the Shema, yet the mitzvah of reciting the Shema applies only in the morning and the evening, not the entire day. Why then does it say, “And you shall speak of them when you sit at home and when you walk...”? From that, it appears [that the commandment to speak “these words” applies] “the entire day and the entire night, continuously; they will never be silent,”2

The Alter Rebbe is borrowing the phrase out of context. Hence the pronoun “they” has no direct antecedent.

whether one is sitting at home or walking on the way. Instead, [on this basis, we must conclude that] “‘andyou shall speak of them’ refers to the words of Torah.”3 If so, it is necessary to understand: Why is reference made to “these words,” which appear to refer to the preceding statements [in the Shema]:4 “[G‑d is] one” and “You shall love [G‑d]...”?iv

As will be explained, the intent is that Torah study is a means to enable the awareness of G‑d’s unity and the love of Him to be internalized within our hearts in a permanent manner (see also the maamar entitled Vayidaber Elokim, 5627).

אך [The resolution of this question depends on the concept of G‑d’s unity.] As is known, the interpretation of the word Echad is that G‑d is one in the heavens and the earth and in all four directions of the earth See the gloss of Beis Yosef to the Tur, Orach Chayim, sec. 61. as He was before the creation of the world,

I.e., Chassidus interprets the statement “G‑d is one” as meaning, not only that there is only one G‑d, but that there is nothing else but G‑dliness. Just as before Creation, there was nothing else but Him, so, too, after Creation He is the only true existence.

as it was written:5 “I, G‑d, have not changed.” [Although a host of created beings was brought into existence,

And thus it might seem that there is a difference between G‑d’s state before Creation and afterwards.

G‑d remains unchanged] because “all [existence] is of absolutely no importance before Him.”6

To explain by analogy: Ants and insects are not important to a person at all; what happens to them will not affect him. Although they exist, their existence is on such a lower level that it is as if they do not exist at all. Now the difference in level between G‑d and all other existence is infinitely greater than the difference between humans and insects. Hence, “all existence is of absolutely no importance before Him.”As a result, the fact that all existence was brought into being does not bring about any change within Him.

The worlds are of no significance whatsoever.

רק Instead, [existence is governed by the motif implied by the expression]:7 “Blessed be the name of Your glorious kingdom forever and ever” and the verse:8 “Your Kingship is kingship over all the worlds.” [Implied is that, as an expression of G‑d’s] attribute of Kingship, all the worlds were brought into being from nothingness,

The point of these different quotes is that all existence comes into being from G‑d’s attribute of Kingship. Regarding kingship, it is said: “There is no king without a nation” (Rabbeinu Bachaye, commentary to Bereishis 38:30). Implied is that for a person to be a king, there must be other people who accept his rule. More particularly, one is not a king over his sons or even over officers who recognize his superior qualities. There is a need for a nation, subjects on a lower level who are distant from the level of the king and yet accept him as their ruler.

On the earthly plane, the nation exists first and it then chooses a king. In spiritual terms, the fact that G‑d possesses the attribute of Kingship causes a realm of existence that feels itself separate from Him — similar to a nation — to be brought into being to accept Him as King.

as can be inferred from the expression:9 “The One, the Life of [all] worlds, the King.”

The phrase implies that G‑d is “the One,” i.e., absolute unity. The vitality of all existence that feels separate from Him is rooted in His Kingship.

For the statement that “all [existence] is of absolutely no importance before Him” applies “before Him,” [i.e., on the higher levels of G‑dliness]. In contrast, the level of Kingship refers to “the abode of His strength”10 which rests in the lower realms;

שכן, the root of the Hebrew terms for “abode” and “rests,” is also the root of the term שכינה, Shechinah, the Divine presence, the dimension of G‑d that rests in the lower realms (Tanya, ch. 41).

i.e., that through myriads upon myriads of contractions, the glory of G‑d’s Kingship is revealed.v

As mentioned above, the attribute of Kingship requires the existence of entities that — at least according to their perception — are separate from the King. How is it possible for there to be existence that feels separate from Him? Because He contracts and veils His light and vitality through the process referred to as tzimtzum.

ואי [The awareness of the above

I.e., that all the created beings are of no significance before Him.

will lead to] “And you shall love G‑d your L‑rd,” that [a person] should [feel] love and a will [emanating] from the heart, to nullify himself toward Him so that his soul should be absorbed in [G‑d’s] infinite light and its existence utterly nullified, because “All [existence] is of absolutely no importance before Him.”

For when a person comprehends that all existence emanates merely from G‑d’s Kingship and G‑d Himself surpasses that attribute entirely, he will be filled with a yearning and a desire to connect to G‑d in His Essence. Since He is the only true existence, he will seek to bond with Him.

וזהו On this basis, [we can understand the conceptual flow between the statements]: “[G‑d is] one” and “You shall love G‑d [your L‑rd] (Havayah Elokecha)....”

G‑d’s name Havayah (י-ה-ו-ה) refers to the transcendent dimensions of G‑dliness that surpass the natural order. Elokim is associated with the G‑dly power and life-force that adapts and enclothes itself in every entity to endow it with vitality.

From [the awareness of] “[G‑d is] one,” love [for G‑d] is [naturally] drawn down [to people on the lower realms]. A will [emanating] from the heart [is aroused] within a person’s soul that Havayah should actually become Elokecha.

Elokecha, translated as “your L‑rd,” in the above verse, refers to the G‑dly life-force that enclothes itself in every individual person. Havayah, the G‑dliness that transcends nature, is Elokecha, the life-force and vitality that maintains that individual.

Although this concept is essentially true, on a conscious level, a person may feel distant from — or totally unaware of — the G‑dly vitality enclothed within him. When a person is aroused to the love of G‑d, he will desire that this truth be felt consciously. As the Alter Rebbe proceeds to explain, this is possible through Torah study, for the Torah is the medium that enables a person to align his personal thinking processes with G‑d’s essential truth.

והיינו [This is accomplished by] involvement in Torah study. The verse:11 “You wrap Yourself with light like a garment” [serves as an analogy for the manner in which G‑d manifests Himself through the Torah]. The Holy One, blessed be He, wraps Himself in the light of the Torah like a garment.vi Regarding this [process of enclothement,] the verse:12 “His garments were like white snow” can be applied.

The Torah is referred to as G‑d’s garment. On the mortal plane, a person’s garments are the means through which he presents himself to others. Similarly, the Torah is the way in which G‑d presents Himself to the world at large. Although He is fundamentally unknowable, for He is infinite and unbounded, He enclothes Himself in the Torah so that man may know Him (Tanya, ch. 4). As the Alter Rebbe proceeds to explain, snow serves as an analogy to illustrate the unique way in which the Torah serves as a garment.

Snow’s existence begins with water [which then] freezes and becomes snow. Afterwards, when it warms, it melts and returns to water. The garment of the Torah comes into being in a similar manner. [The Torah] is identified with water,

As our Sages state (Bava Kama 82a): “There is no [meaning of the analogy of] water other than Torah.”

[which serves as an analogy] for the sublime wisdom, of which it is said:13 “[You] are wise, but not with knowable wisdom.”

I.e., sublime wisdom, Chochmah of Atzilus, is one with G‑d and is thus infinite and unbounded as He is. See Tikkunei Zohar, ibid., p. 3b; Tanya, Iggeres HaKodesh, Epistle 20.

The Torah is drawn down from that level [and enclothed in] material existence that is accessible to us so that there will be a revelation of His wisdom and His will [on a level to which we can relate]. This is implied by the statement:14 “Wisdom at the head and wisdom at the end.”

I.e., the Torah begins as G‑d’s wisdom and ends as wisdom that can be perceived by a mortal. Nevertheless, the lower mortal wisdom is merely an external garment for the inner, sublime wisdom that is the Torah’s source. By using the analogy of snow, the Alter Rebbe is implying that the two forms of wisdom are not separate entities. Instead, just as snow begins as water and can be melted to water, so too, the wisdom of the Torah begins as G‑dliness and, through a person’s labor in Torah, the material dimensions of the Torah can be melted away, as it were, and its inner G‑dliness perceived.

והנה [The relationship between the Torah as it exists in the sublime spiritual realms and the Torah as it exists on this earthly plane can be clarified through the explanation of] the Scriptural phrase: “The hair of his head was like clean wool.” This refers to the manner in which the particular halachos of the Torah are drawn down [into a form that man can comprehend. Similarly,] on the verse:15 “His locks are curly,” our Sages comment:16 “Mountains upon mountains of laws.”

Our Sages’ statement is based on the fact that תלתלים, “curly,” shares the same root letters as תלי תלים, “mountains upon mountains.”

[The analogy of hairs is employed, for] drawing down energy solely via hairs represents a limited and very miniscule ray [of G‑dliness] that underwent many varied types of tzimtzumim.

Tzimtzum refers to a process of contraction where the nature of Divine light is changed. It is explained that hairs are hollow and through them flow a small amount of the soul’s vitality. Nevertheless, because the life-energy in hair must pierce through the skull, only a minimal amount is able to be conveyed. See Likkutei Torah, Bamidbar, pp. 93a, 98c-d, et al.

By comparing the Torah to white wool, Scripture is alluding to the fact that even as the Torah is drawn down into our material realm and enclothed in worldly matters, it still retains its infinite quality. White is representative of G‑d’s simplicity and transcendence. Thus, even though the Torah is comparable to hairs, i.e., it has undergone contraction, it still conveys infinite G‑dliness.

כמ"ש [This process of contraction is implied by] the verse:17 “Your wonders and Your thoughts are for our sake. Nothing can compare with You. [Were] I to tell of them or speak [of them], they would be too many to relate.” [This verse can be interpreted as teaching that] in order for “Your wonders and Your thoughts” to be drawn down “for our sake” through the study of the Torah as it is enclothed in material reality,

The term “wonders” alludes to transcendence, a level of G‑dliness above the natural limits. “Thought” — in contrast to speech or deed — is a means of expression united with the thinker. Through countless tzimtzumim, the Torah conveys G‑d’s “wonders and thoughts” to us within the context of material reality.

the number of tzimtzumim, myriads upon myriads, indeed, infinite levels, are “too many to relate.”vii For there is no comparison to G‑d at all.As is well known, the concept of relativism applies regarding numbers. Even one compared to thousands upon thousands and myriads has a relative value. For they are one type of being and all are numbered. In contrast, when the number one is compared to G‑d’s infinite light, which is, as its name implies, infinite, it is not possible to speak of any comparison at all.18

Parallels to this concept exist in contemporary mathematics. Regardless of the number by which infinity is divided, the sum is always the same. Since G‑d is one with His wisdom, His wisdom is also infinite and can only be comprehensible to man through a process of tzimtzum.

והנה [Using the analogy of hairs for Torah law provides us with a new understanding of] the phrase:19 “Be in touch with it and it will elevate you.” [סלסלה, translated as “be in touch with,” relates to the term סלסל, meaning “comb out,”] i.e., combing out and separating the hairs so they will not be tangled and scrambled, as our Sages commented:20 “The Rabbis did not know the meaning of the term סלסלה until they heard [a servant... say the word] to a man who was combing out his hair.” Combing out the hair prevents one hair from becoming entangled with another.

Implied is that the descent into the material realm described with the analogy of hairs causes there to be a necessity to “comb out” the laws of the Torah.

וכך Similarly, it is necessary to separate all the laws of the Talmud so there will not be jumbling and confusion between one halachah and another, as we see in several places in the Talmud. For example, it is said: “And an apparent contradiction is raised,” and the reply is: “There is no difficulty. This teaching follows Rabbi Meir”; i.e., every law is clarified and defined for itself so that there will not be another law that contradicts it and causes confusion. This process of “combing”

does not merely lead to the clarification of the Torah’s laws. It

leads to “it will elevate you,” [i.e.,] that a person’s soul becomes elevated [through this study] to the level of “The hair of his head was like clean wool,”vii the source of the Torah. For the Torah [we have] is merely a garment, [as explained above with regard to the verse:] “You wrap Yourself with light like a garment.” Through this process of elevation, one ascends above the aspect of [the Torah that serves as] a garment and touches the essence of [G‑d’s] infinite light [that is invested in the Torah].viii

Previously, Torah was described with the analogy of snow, i.e., snow begins as water and ends as water. Implied is that through a process comparable to melting snow, a person can penetrate to the inner G‑dly core of the Torah. For through laboring over the particular laws and making careful distinctions between them, a person can connect to the G‑dly light invested in the Torah. This elevates the person’s soul, unifying his ten powers with G‑dliness.


Summary

By mentioning the mitzvah of Torah study in connection with the oneness of G‑d and the love of Him stated in the Shema, the Torah is emphasizing stages in a sequence. The awareness of G‑d’s oneness arouses our love for Him and a desire that His light be internalized within us. Torah study is the medium that enables this to be possible.

G‑d’s light undergoes a process of tzimtzum so that it can be enclothed in the Torah. When a person labors in Torah study, he goes beyond the Torah’s intellectual dimension which descends to deal with material reality, and unites with its G‑dly core.