Now, since the Divine Will, which is in perfect unity with G-d Himself, stands completely revealed in the divine soul and in its inner garments - i.e., its thought and speech - while a person occupies himself with words of Torah, and there is nothing obscuring the Divine Will at that time, [for when one studies Torah, the Divine Will and wisdom contained in it come into full expression in one's soul and its faculties of thought and speech], it follows that at that time, the soul and these garments [of thought and speech] are also truly united with G-d, with a unity comparable to that of G-d's speech and thought with His essence and being as explained above. [5]

For nothing is separate from G-d, except insofar as His Countenance is concealed.

[Only then can created beings perceive themselves as distinct entities (as explained in chapter 22). Since there is no such concealment when one studies the Torah, one attains thereby a perfect unity with G-d - a unity comparable to that of G-d's speech and thought with Himself prior to their revelation as "speech" and "thought", but as they are contained within Himself].

Moreover, their unity [i.e., the unity of the divine soul and its faculties with G-d, that is attained through Torah study] is even more exalted and more powerful than the unity of G-d's infinite light with the upper [spiritual] worlds.

For the Divine Will is actually manifest in the soul and its garments that are engaged in Torah study, since it is identical with the Torah [being studied].

All the worlds receive their vitality by way of the light and life derived from the Torah which is G-d's Will and wisdom; as it is written, [6] "Through wisdom You have made them all." [G-d's wisdom is thus the source of vitality for all the worlds].

Thus it follows that G-d's wisdom, i.e., the Torah, transcends them all. [It must be above all the worlds, since it is their source].

In fact the Torah, G-d's Will, is described as "encompassing" all the worlds, meaning that it is at a level that cannot become clothed within the worlds, but rather animates and illuminates them [as if from a distance, from above], in a transcending and "encompassing" manner, [7] and it is this level [which transcends all the worlds] that is clothed in a truly revealed form in one's soul and his soul- garments, when he studies Torah, even although he does not see it. [8]

[I.e., when one studies Torah he is unable to consciously experience the unity of his soul with G-d which is attained thereby, yet his soul feels it].

( [9] In fact, this is precisely why he can endure [such a unity with G-d], precisely because he cannot feel it - unlike the supernal worlds [where G-dliness is not obscured as it is in this world, and they cannot therefore endure such a unity with G-d without becoming completely nullified and losing their identities entirely.)

This [discussion of the exalted unity with G-d attained through Torah study, which is even greater than that accomplished by performing the mitzvot], explains why Torah study is so much loftier than all the other commandments, including even prayer, which effects unity within the supernal worlds.

([9] Although the law requires of anyone whose Torah study is not his entire occupation that he interrupt his study for prayer, [10] [which would seem to indicate that prayer surpasses Torah study], this is so only because he would in any case pause and interrupt his studies.)

[Thus it is not the *law* which causes him to interrupt.

The law merely states that the interruption which he would have made regardless, be made at the time designated for prayer; and as soon as he interrupts his studies, he is automatically obliged to pray]. [11]

   

Notes:

5. (Back to text) Ch. 21.

6. (Back to text) Tehillim 104:24.

7. (Back to text) See below, chs. 41, 46, 48 and 51.

8. (Back to text) Cf. Megillah 3a.

9. (Back to text) Parentheses are in the original text.

10. (Back to text) Shabbat 11a; Rambam, Hilchot Tefillah 6:8; R. Shneur Zalman, Shulchan Aruch 106:4.

11. (Back to text) This interpretation is based on a note by the Rebbe Shlita.