“Existent” (See Daniel 4:32 and Zohar I 11b), and “there is nothing besides for Him,” (Devarim 4:35). Therefore, Hashem is referred to as “אֶח דָּ-One” when he is ‘compared’ to the worlds.
Compared to the worlds that Hashem creates we say that He is the One most important and true existence behind all of creation, and the One guiding force and Master of all of creation. Thus, the term “אֶּׁחָּד -One” in reference to Hashem is referring to a level where Hashem brings Himself to create and guide worlds; in comparison with the worlds that He creates He is the “אֶּׁחָּד -One” and only important being.
But the term “י חִיד-the Only One” means that He is alone to Himself, and “He alone is in His own category”, and is not in the same category as the worlds at all.
The way the Hashem is to Himself, before He ‘lowers’ Himself to create worlds, He is not in a category that has anything to do with worlds at all, and thus cannot be compared to them in any way to say that “compared to Him they are like nothing”, since at this level there is no possibility to make any comparison in the first place.
Thus, the meaning of “He is the Life of all the worlds, He is the King” is as follows: All of the life of the worlds with which Hashem gives life and creates everything Above and below, only comes from the level of how Hashem is the “King”; they all receive their life from the level of Hashem’s Kingship, as a result of Him being their “King” that is how they came into existence and live.
Similarly, the fact that “His Name is praised and glorified”, meaning the praise that comes from the creating beings recognizing Hashem’s greatness, is “forever and ever”, since “there is no limit to His greatness” (Tehilim 145:3), and Above in the spiritual worlds there are infinite levels of praise, one level higher than the next, without end or limitation.
And all of these levels of praise are only for “His Great Name”, meaning they are only from the level of Hashem’s Name and Kingship which extends over them; however, these praises are not able to be applied to Hashem’s Essence and Being at all, since “no thought can grasp Him at all” (Tikunei Zohar 17a), since He is alone to Himself, and “only His Name is able to be exalted by created beings” (Tehilim 148:13), as it is written: “Only Your Kingship is what creates the Kingdom of all worlds” (Tehilim 145:13).
This is the meaning of the statement of our Sages (Megilla 31a): “In the place that you think you are finding Hashem’s greatness you are really just finding His humility,” as it is written: “He lowers Himself to look upon the heaven and earth” (Tehilim 113:6), that from Hashem’s perspective He considers this as ‘lowering Himself’ and ‘humility’ to “give life to souls of the lowly” (Yeshaya 57:15).
So too, what is written that Hashem “supports the falling, and heals the sick, and straightens the bent over” (See Shemona Esrai prayer and Tehilim 146:8) come from Hashem’s ‘humility’.
Also, the whole attribute of Kingship/Malchus is called “the Land”, since it descends so far down to the lowest level, to be like the lowly earth that everyone steps on, since Hashem’s attribute of Kingship/Malchus descended from its place of honor (in Atzilus) in order for the “King, his name will called on the subjects”. Malchus/Kingship descends so low as to create and enliven even physical beings that are made from the earth, that is why it is called “the Earth”.
Contemplating Hashem's Humility
Therefore, when any created being will take to heart and think deeply into the greatness of Hashem, and His wonderous acts in the creation of countless worlds, he will realize that this is actually Hashem’s humility, since nothing created is comparable to Him at all, and He is not in the same category of existence as all the worlds, and He “is equally exalted above everything, and thereby makes from greatest to smallest seem the same”, then automatically he will become excited and enflamed with his soul and heart to experience the love of Hashem “with all of your soul” literally, to want to leave the limitations of worlds to experience only Hashem, as it is written (Tehillim 73:25-6): “Who do I have with me in the heavens (besides for Hashem), and besides for You (Hashem) I don’t want anything on earth, my flesh and heart yearn (for Hashem)!”
This is the meaning of (Devarim 6:5): “And you should love Hashem your G-d”: the word ‘א הֲב ה-love’ (which is the root of the word ‘וְאָּהַבְתָּּ -and you should love’) comes from the word ‘א ב הָּ’ which means desire and will; meaning that the person has a strong inner desire that “Hashem should be his G-d” by actually connecting to Him.
And through this ‘arousal from below’ of the person, this causes that the ‘light of this love’ should shine into him from Above, which causes to make even greater the intense flaming love of Hashem in his heart, more than he would be able to arouse with his own human capacity and more than the ability he receives from the source of his soul, since his soul is also in the category of limited finite creations, this causes him to literally come close to Hashem, and to surrender his whole ego literally to Hashem; this shine of the ‘light of love of Hashem’ from Above comes into him through the level of ‘Aharon the Kohen Gadol’, who represents the unlimited kindness of Hashem higher than Atzilus.
The Two Levels of Love of Hashem
This idea -that there are two levels of love of Hashem- is expressed in the fact that the word “וְאָהַבְתָ” has the same numerical value (gematria) as two times the word “אוֹר-Light”. This is because the “light of the love of Hashem” exists on two levels, the “light of love of Hashem” created and revealed through the person’s own effort, and the “light of love of Hashem” that comes from a revelation from Above.
This higher level of love is referred to as “he will ‘ה טִיבוָֹּ-improve and light up’ the Menorah”: From the goodness and kindness of Above, Hashem bestows this love on the ‘humble spirited’, to improve and make greater the love that was aroused by the person from below.
The word "בְּהֵּטִּיבוֹ" literally means: ‘when he makes better/improves’; on a simple level this means that in the morning Aharon had to make the menorah better by cleaning it out from the ashes of the burned oil of the previous night before re-lighting it in the morning, thus he had to ‘make the menorah better (and cleaner) and then light it’. On a mystical level the Alter Rebbe is explaining the phrase to mean that ‘Aharon’ -Hashem’s limitless kindness- makes better our ‘menorah’ of love for Hashem by adding an infinitely deeper dimension to it through a revelation from Above.
The word וְאָהַבְתָ is 414, the word אוֹר is 207, thus two times אוֹר=207 is וְאָהַבְתָ=414.
