Chapter 4
Now, all of this was only on the lower level of experiencing Hashem’s true Oneness, called “Yichuda Tita’a,” which is expressed in the action of the Mitzvos, which draw down the Lofty Will of Hashem into the level of “number” and “action,” as explained above.
However, it says in the Mishna, (Peah 1:1) “The study of Torah is equivalent to all the other mitzvos combined.” This is because [Torah study] is on the higher level of experiencing Hashem’s true Oneness, called “Yichuda Ila’a.”
In short, the idea of Yichuda Tita’a and Yichuda Ila’a is as follows: The true Oneness of Hashem is that He not just the only creator and the only guiding force behind the world. Rather, He is the only true existence, whatsoever. This is because: 1- He is constantly creating us with His “words,” as described in this maamer; 2- It is only from our perspective, where we see His “words” as having left Hashem’s Essence and taken on an independent form. In truth, though, they are really His “thoughts,” which are still included in Hashem. This can be compared to a person thinking to himself, where his thoughts never become separate from himself.
In the created worlds, especially in our physical world, we can only understand that this is true, but we cannot “feel” or experience this truth directly. In fact, the very idea of fulfilling mitzvos implies that we are separate from Hashem, since a command is given to another, one who is inherently not the commander himself. Therefore, if Hashem is commanding us to do mitzvos, this means that we are separate from Him in order to fulfill His command. So, the idea of mitzvos is that we experience a lower level of Hashem’s Oneness, called Yichuda Tita’a. This is due to the fact that with regard to mitzvos, commandments, we feel ourselves to be separate from Hashem. We do not feel and directly perceive the truth that Hashem is the only True Existence; instead, we only understand it intellectually.
However, the study of Torah is connected to a higher-level experience of Hashem’s Oneness, called Yichuda Ila’a. On this level, one can feel (to some extent) that we are not really separate from Hashem at all. Even as Hashem’s “thoughts,” which He is “thinking” to Himself and within Himself, the Torah continues to exist, since it is His Will and Wisdom. Therefore, this level of Torah does not allow for any feeling of separateness from Hashem, as is the case with regard to mitzvos.
In Tanya, chapter 5, the Alter Rebbe describes the advantage of learning Torah over performing other mitzvos. One of the points he explains is that when a person learns Torah, his mind becomes totally unified with Hashem’s Will and Wisdom, which are totally united with Hashem Himself, thereby causing the person’s mind to also become totally united with Hashem Himself. This experience of total unity with Hashem expresses the idea of Yichuda Ila’a. The reason for this is that when a Jew learns Torah, he is able (to some extent) to feel his essential union with Hashem. He is able to recognize that there is absolutely nothing separate from Hashem.
This is the meaning behind “Who can count the dirt of Yaakov?” Meaning that the “dirt” here is referring to solid earth that is all clumped together, and therefore is not in the category of things that can be counted at all, since it is all one solid piece, unlike sand, which is made of many tiny, separate pieces.
This is an analogy for the study of the Torah, since it is the actual Will of Hashem. Just like Hashem is One simple, indivisible Essence, so too, His Will is one simple indivisible Will that is equally expressed in every mitzva. This is akin to hard earth that is one solid continuum encompassing the entire globe, compared to sand, which is divided into many small parts.
It is, therefore, on the level of Yichuda Ila’a, which means to be actually and totally absorbed in Hashem’s Infinite Light, since, while studying Torah a person’s intellect becomes completely united with Hashem’s Wisdom.
Furthermore, it says in the Gemara, (Beitza 28b) “The Mishna is like a queen,” as explained above in the analogy of a king and queen who are exalted above the rest of the nation.
Therefore, the study of Torah is “not in the category of things that can be counted at all,” since it is an expression of a level that is essentially indivisible.
However, the way for a person to merit to experience the light of the Torah on the level of Yichuda Ila’a is through the aspect of “Yaakov,” who represented the Attribute of Mercy. This means to set aside fixed times to arouse the abundant mercies of Hashem on one’s soul. As is known, that midnight is a time of Divine favor.
