So far, the Alter Rebbe has explained that every Jew has a “hidden love” for Hashem which awakens in moments of testing faith. Then he explained how the world is created by the word of Hashem And how He hides Himself to give us the option of choosing to do good. He hides Himself to such an extent that it gives rise to idolatry, something considered separate and independent from Him. Hashem.
With these ideas, the Alter Rebbe explains the impressive union that is generated between Hashem and the Jew when he fulfills a Mitzvah and study Torah.
Let's start with the Mitzvot. Our wise men1 They say that the two hundred and forty-eight Mitzvot positive, are the two hundred and forty-eight members of the King (Hashem Same). The limbs are the arms, the heart, the stomach, the feet, etc. We were created in the image and likeness of Hashem, So, if we have two hundred and forty-eight members in the body, it means that Hashem “"has" two hundred and forty-eight members, which are two hundred and forty-eight Mitzvot positive.
But what does it mean that a Mitzvah Is it a limb, like an eye or a leg? The eye or the leg are like "clothing" for the soul energy that gives them life. The eye is the "clothing" of the soul's ability to see, the leg is the "clothing" of the soul's ability to walk, and so on with the other limbs of the body; they are the "clothing" of the part of the soul that corresponds to them.
But there is more: the eye, the leg, and the other limbs are nullified to the soul within them. What does "nullified" mean? As soon as we think of moving the leg, we move it; there is no time for the leg to consider whether it wants to walk where we command it to go. The leg walks immediately where we want it to go. That is what "nullified" means, like a carriage, which goes where the driver takes it. The body goes where the soul takes it.
The same applies to the Mitzvot: are the “direct” and internal Will of Hashem, In other words, they are what He truly wants. The Alter Rebbe takes this a step further: since the true Will of Hashem is that we comply Mitzvot, There has to be a world so we can do it Mitzvot. So, in reality, this world exists so that we can fulfill the Mitzvot. When we complete a Mitzvah, We bring to the world the light and energy of the Will of Hashem within that Mitzvah and, in fact, our observance of Mitzvot It makes the world continue to exist.
For example, one mezuzahThe parchment written with ink is the material expression of the Will of Hashem (which is something spiritual). There is an energy in the words of Hashem that create the parchment, and that energy is the “clothing” for the Will of Hashem specific that we fulfill the Mitzvah of mezuzah. When we place the mezuzah and we fulfilled the Mitzvah, We are bringing to the world the light and energy of the Will of Hashem within that Mitzvah.
In chapter 4, the Alter Rebbe explained the "Garments" of the soul: thought, speech, and action. Now he explains that the "Garment" of action, when we fulfill a Mitzvah, It also becomes “clothing” for the Will of Hashem in that Mitzvah. In turn, the body parts with which we fulfill that Mitzvah They also become “garments” for the Will of Hashem in that Mitzvah. For example, the hand that gives tzedakah, the legs that lead to doing a Mitzvah, the mouth and tongue that speak words of Torah and the brain that thinks about the greatness of Hashem, all those members become “garments” for the Will of Hashem in those Mitzvot.
It's like a person dressed in many garments: a t-shirt, a shirt, a jacket, and a coat. Each garment covers the one beneath it and, ultimately, covers the person themselves. In turn, each garment is subservient to the person: it takes the person's shape and moves according to the person's will. How terrible it would be if the garments had a will of their own: we would move our body one way, and the coat would go the other! That's what it means that the garments are "subservient"—they don't have a will of their own; they move where we decide and stretch and contract according to our body.
The “Direct Will” of Hashem It is within the energy that creates the object of the Mitzvah (the parchment, for example), which, in turn, is within the soul force that we use to make the Mitzvah (for example, the force of movement to place the mezuzah), which, in turn, is within the part of the body with which we fulfill the Mitzvah (the hand). Each of these forces and energies is nullified by the Will of Hashem that we fulfill that Mitzvah.
This is how the Alter Rebbe explains what he means by the Mitzvot They are the members of the King: just as a carriage is separate from its driver, when we fulfill a Mitzvah, we are subject to the Will of Hashem that is inside that Mitzvah.
But with the Torah It is different. The “clothing” of the thinking soul with which we think in Torah, and the “clothing” of speech with which we say the words of Torah They are not merely like carriages detached from their driver, as in the case of the Mitzvot, but are totally united to the “Direct Will” of Hashem, because the Will of Hashem That's exactly what we're thinking about or talking about.
Each law in the Torah (halakha) is like a part of the “Direct Will” of Hashem, and each letter of the Torah It is the Wisdom of Hashem, which is united with Him (see in chapter 18, where the Alter Rebbe explains that Wisdom is united with Hashem, and the Torah It is the Wisdom of Hashem).
So, when we complete a Mitzvah, we are nullified to Hashem, Through fulfilling His Will, but that Will is hidden behind many “clothings.” When we study Torah and we know ideas of the Torah, Hashem It is within us, without all those "clothes" that hide it.
It's true that we don't always feel how Hashem It is within us, but, despite that, it is so, and there is a part of the soul that does feel it, just as the great Righteous ones feel it (tzaddikim) when they study and know Torah. Furthermore, if we felt it, we would be just as afraid of its presence. Hashem that we wouldn't even be able to move.
This idea is bound to generate a fear of Hashem impressive when we studied Torah, knowing that we are united to the “Direct Will” of Hashem, And that Will is revealed within us; that is, we must be aware that we are closer to Hashem that the angels (malakhim) themselves.
1Tikunei Zohar, Tikun 30