As is explained in Sefer Yetzira (1:7) “Before “אֶחַָּׁד-One” - what can you count?”
Since the Essence of Hashem is elevated and exalted infinite levels beyond the concept of “counting.”
The number “one” is the first in a numerical series and is followed by two, three, four, etc. Thus, the number one implies that something is connected to other numbers, like ‘volume one’ of a set, which implies that there must be more volumes. For a single book, a number would not be needed. Similarly, when describing Hashem as “One,” this implies that Hashem is connected to two, three, four, etc. This refers to the way in which Hashem relates to the finite, created worlds, and He creates and rules over them all.
However, Hashem Himself is beyond any real connection to any worlds and any count. He is truly above the idea of a countable “one,” since He is beyond any count or definition at all.
This is the level of the first time the name הֲוָּיָּ"הַׁ-Havaya appears in the verse of Shema, where we say, “ה'ַַׁׁ
וניֵּקֹלֱא-Hashem Himself is our G-d,” since His true Essence is specifically “our personal G-d” for the Jewish people, who relate to Him the way He is beyond any connection to worlds, unlike the rest of creation, which only relates to Hashem as the Creator and Ruler of the world.
This level cannot be grasped by even the angels, who say that Hashem is “Holy” and removed from all worlds, and they ask, “Where is the place of His (Essential) Glory?” This implies that the angels cannot grasp and determine the “place” of Hashem’s Glory.
Only the souls of the Jewish People are able to connect to His Essence, since they derive from that very level of His Essence, as explained above; they come from Hashem without any filter or concealment at all, like it says, (Devarim 32:9) “Because a portion of Havaya are His people, Yaakov is the portion of His inheritance.”
And, like our Sages say, (Shabbos 88a) “Hashem said: Who revealed this secret to my children?”
The Sages relate as follows: When the Jewish People came to receive the Torah, they first said “נעשה-we will do” before saying “נשמע -we will understand.” A Heavenly Voice came forth and said, “Who to My children revealed this secret that the ministering angels use?” We find that the angels also first obey Hashem’s command before they understand, like the verse says, (Tehillim 103:20) “Bless Hashem, His angels who fulfill His Will, to listen to the sound of His words.” They fulfill first, even before they listen and understand.
Even though this ‘secret’ (that action is more important than understanding) is something that the angels also know and use, it is mainly expressed in the Jewish People. The angels don’t have a yetzer hara (evil inclination) to fight, and the fact that they obey even if they don’t understand is not such a novelty. However, the Jewish People work extremely hard to fulfill Hashem’s Will, even if we do not understand it or feel like it.
The fact that specifically the Jewish People received the Torah and not the angels (even though they also know this ‘secret’) is because they are truly rooted in Hashem’s very Essence, and from there they receive the power to overcome the most difficult yetzer hara in existence. This is unlike the angels, who do not have that direct connection, and therefore, would not be able to overcome the yetzer hara in this world (as was the case of the ‘fallen angels’ in the times of Noach).
Thus, this ‘secret’ that the Jewish People have in their ability to serve Hashem beyond understanding comes from their essential connection to Hashem’s Himself.
This is the level called the ‘Secret Essence of Hashem, Above Revelation,’ as in the verse, (Tehillim 18:12) “He (Hashem) makes darkness His hiding place,” showing how His Essence is hidden and beyond any revelation, and is therefore hidden even from the ‘eyes’ of the angels. However, the Jewish People are connected to the level of His Essence.
Now, the word “ש ְמ ַׁע-Hear” also means “understand,” so “ש ְּמַע יִּש ְּרָ אֵּל-Hear Yisroel” also means “understand, Yisroel.”
Meaning that when an intelligent person will contemplate and think deeply and seriously about the fact that Hashem put aside the higher worlds and the lower worlds and chose to be “ַׁ
וניֵּקֹלֱאַׁ'ה-Hashem Himself is our G-d,”, literally,
and the Divine soul descended from such a lofty level, as “a portion of actual Divinity,” to an extremely low place, to become invested into the life-giving animal soul,
then it is proper that a person’s soul and spirit should yearn exceedingly to return to Hashem.
After this contemplation, a person will then reach the level of “וְאָּה בְת ַָּׁ- and you will love אֵּתַׁ ה'ַַַָּׁׁׁךיֶקֹלֱא-Hashem your G-d,” the word “וְּאָהַבְּת ָ ” can have two different possible meanings; one of them is that it is an active commandment to the person: you should love and want to experience how Hashem is your G-d.
And it also has a second meaning that refers to the effect of the person’s contemplation, which is that it will cause Hashem to reveal His love to us from Above, as it is written, (Malachi 1:2) “‘I have loved you (the Jewish People), says Hashem.’”
Meaning that Hashem shows His love to us in such a way that it awakens a reciprocal love for Him in us.
This means that one’s soul will become inflamed with a fiery, burning love and desire to become absorbed in Hashem’s Light. This intense love is awakened in the person through a revelation of love from Hashem Above, as it is written, (Shir Hashirim 1:7) “ה ג ִּידָּהַׁל ִּי-tell me (where to find) ש ֶאָּהֲבָּהַׁנ פְש ִּי-the one that my soul loves.”
The word “הַג ִּידָה-tell over” can also mean to draw down (נגיד), and we are interpreting the verse to mean that Hashem draws down into us the love of our souls for Him.
From this, a person will come to the level of loving Hashem “ב ְכַָּׁלַַַָּׁׁׁךֶדֹאְמ-with all of your might.” The word “מְאַֹׁד-exceedingly/mightily” means without any limits or boundaries, referring to a love of Hashem beyond all reason and logic.
This is what the verse says, (Iyov 12:22) “He (Hashem) reveals deep things from darkness, and He takes out to light from the shadow of death.”
Meaning that through a person revealing in his heart “deep things from the dark,” meaning the level of deep love for “הַׁויַַׁׁוניֵּקֹלֱאַׁ'-Hashem Himself who is our G-d,”
which comes from the level of “He (Hashem) makes darkness his hiding place (for his Essence);”
Then, automatically, this will transform the darkness of his animal soul into light,
“and he (the person) will take out to light from the shadow of death” the bad of his animal soul, which is now transformed into good.
We see from all of this, that by reaching a deeper appreciation and love for Hashem in Krias Shema than the love for Hashem one had in Pesukei Dezimra, this will totally nullify the ego of the animal soul and transform its unholiness into a deep and unlimited love for Hashem.
