Similarly, regarding Torah study and the actions of mitzvos: They are rooted in Hashem’s Lofty Will and Wisdom, and are completely unified with him, for “He [Hashem] is Wise, but not with a knowable Wisdom” (Introduction to Tikkunei Zohar).
Saying that “Hashem is Wise” means that Hashem puts Himself, as it were, into the level of Wisdom of Atzilus, so that it becomes “His Wisdom,” that is completely inseparable from Him. Because this Wisdom is one with Hashem it is “not a knowable wisdom” to the creations, since, just as Hashem is unknowable, His Wisdom is also essentially unknowable to the creations in its original state. Only after Hashem’s Wisdom of Atzilus is limited and brought down to a lower level can it be comprehended by the creations.
These levels of Elokus which are Hashem’s Will and Wisdom in Atzilus are above and beyond the level of Elokus called “the ray of the Shechina-Divine Presence, which is just a radiance of energy of Malchus of Atzilus.
The World of Atzilus has ten Sefiros, ten levels and aspects of Hashem’s revelation, how Hashem brings Himself down, as it were, to relate to creations. The highest of these Sefiros is Chochmah-Wisdom, the essential Wisdom of Hashem. This level is the inner wisdom and purpose behind all of creation. What is this innermost wisdom and purpose of creation? The Torah is the innermost wisdom of Hashem and fulfilling mitzvos is the innermost purpose of why Hashem creates everything. Thus, the Torah and Mitzvos are the highest level of Atzilus, the innermost wisdom and will behind all of creation.
The lowest level of the Sefiros of Atzilus is the Sefirah of Malchus-Kingship. This is the level of how Hashem comes down to actually act as a King and Creator of the universe. This level itself has two aspects: 1- Hashem’s Sefirah of Malchus as it exists in Atzilus is the power to create and govern the worlds. 2- Hashem’s Sefirah of Malchus as it descends “out of Atzilus” into the realm of the created worlds to create, enliven, and govern them. This second level of Malchus is referred to as “Shechina-Divine Presence,” since it is the level of how Hashem’s power and lifeforce is “present” and manifest in a revealed sense to the creations. The “ray” of the Shechina is how the power and light of Malchus becomes limited according to the capacity of the creations to handle without being overwhelmed, in each level according to their limitations.
Thus, the Torah and Mitzvos themselves are from the highest levels of Elokus, from the highest level of Atzilus, which is incomparably higher and deeper than the limited “ray of the Shechina” that shines in the created worlds.
And yet, these levels of Hashem’s Will and Wisdom descended and extended downwards and became invested in matters of this physical world, such as parchment for tefillin and wool for tzitzis and money for tzedakah.
When a person involves himself in learning Torah and doing mitzvos, this creates a garment for his soul to that it wears when it is in the Upper Gan Eden. By way of these garments, the soul, which is a created entity, can: 1- grasp the radiance of the Shechina that creates and enlivens the worlds, and more than that, 2- it perceives the Essential Light of Elokus shining in Atzilus.
Just as the “cloud” that Moshe had served as an interface system that allowed his human mind and physical body to become bound up with Elokus, the Mitzvos we do create a similar interface system that allows the finite soul to directly perceive both levels of Elokus that shine in Gan Eden, known as the “radiance of the Shechina,” and “the Essence of Elokus,” that shines from Atzilus, as explained above.
