Chapter 5
However, it is not enough to merely “separate” the bad. Rather, it must be completely nullified, as it is written regarding the wicked nations of Canaan, (Devarim 20:17) “You shall completely destroy them.” This is done by transforming the darkness of the animal soul into light.
The process of contemplation on Hashem’s greatness during Pesukei Dezimra that is described above is effective only in “separating” the bad of the animal soul, but not in eradicating it. This is because when one realizes that Hashem is much greater than himself, it only subdues his ego, but it does not nullify his ego. He still feels that he also has his own existence.
However, during Shema, a Jew can arrive at a true recognition and feeling that Hashem is not just our Creator, Who is much greater than us. Rather, he is the only existence whatsoever. This recognition leaves no room for ego at all. Thus, any possibility of going against Hashem is completely removed.
This total removal of the bad of the animal soul is through Krias Shema, as it is written, (Bamidbar 25:7) “And Pinchas the son of Elazar, the son of Aharon, saw (that Zimri was sinning with a Midianite woman) and he got up from amidst the congregation and he took the רוֹמַח-spear in his hand (to kill them, thereby stopping the plague against the Jewish People).”
This “רוֹמַח-spear” is a reference to the “six words describing Hashem’s Oneness” which are the six words of the verse “שְמַע יִשְרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד-Hear Yisrael, Hashem who is our G-d, Hashem is One.” These six words, together with the general count of the 248 words of Krias Shema (the number 248 in Hebrew is ר=200 מ=40 ח=8) all together make up the word “רוֹמַח-spear,” (which has the letters of רמח and ו, since the verse of Shema itself has 6 words, and 6 in Hebrew is ו).
Meaning that just like when using a spear in battle, one completely removes the life of the enemy person (like in the verse quoted where Pinchas killed Zimri with a spear), so too, through Krias Shema one completely nullifies and destroys the bad of his animal soul.
To explain this, we need to first explain the idea of the verse, “שְמַע יִשְרָאֵל ה' אֱלֹקֵינוּ ה' אֶחָד-Hear Yisrael, Hashem who is our G-d, Hashem is One.”
The meaning is: After the worlds were created it is possible to say that Hashem is “אֶחָד-One,” since the word “אֶחָד” means that Hashem is the א-One Master over the ח-8 aspects of the 7 heavens and the 1 earth, and ד-the four directions of the world, north, south, east, west.
So too above, in the spiritual realms, after Hashem’s Attributes were revealed from Him, it is possible to say that Hashem is “אֶחָד-One” over them; He is א-One master over the ח-8 aspects of the 7 Attributes of “1-Greatness, 2-Might, 3-Splendor, 4-Victory, 5-Majesty, 6-for all on heaven and earth is Yours, 7-to You Hashem is the Kingship, and (the 8th aspect is that) You are exalted, supreme over all rulers,” and the ד- four aspects of the angels described as “animals” that have “four faces” described in the verse, (Yechezkal 1:10) “The face of a 1-lion on the right side of all four angels; and the face of an 2-ox on the left side of all four angels; and the face of an 3-eagle for all four angels; and the main face they had was 4-the face of a man etc.”
We see from all of the above that one level of Hashem’s Oneness-אחד is reflected in how He is the One Master-א of the 8 aspects-ח and 4 directions-ד of the physical world. On higher level, He is the One Master-א over the 8 spiritual levels of His Attributes in Atzilus-ח and the four aspects (‘faces’) of the angels-ד.
And “He unites all of them” (Zohar II 114b), since of all creation are nullified to Him, so through all of creation being nullified to the One Creator, also all of creation becomes unified under Him.
However, compared to Hashem’s true Essence, the way He is before the worlds were created, we cannot in any way refer to Hashem as “אֶחָד-the One Master of all worlds,” since He is completely beyond the entire category of ‘worlds.’
