All these abstract conceptions of the oneness of G-d are relevant also in the Divine service of every individual. Since man is a microcosm of the world at large, everything that exists in the world at large is reflected within him.
The ultimate expression of every concept in Divine service is that it must be manifest in action, as our Sages state, “Deed is most essential.” However, it is necessary to know that for G-dliness and holiness to reach the earth – i.e., that they can permeate material existence – they must first pass through a Seder Hishtalshelus, which implies many progressive levels of descent.
In general, this involves three stages – and, indeed, these parallel the three categories mentioned in the verse beginning with “Know...”:
- a) “in the heavens above,”
- b) “in the earth below,”
- c) “there is nothing else,” implying that G-d is the L-rd even “in the empty space [where] the world [exists].”
These also parallel the three categories the Alter Rebbe mentions in Tanya, Shaar HaYichud VehaEmunah, a) “ ‘G-d, Your word stands in the heavens forever’ ... these words... are standing... in the sky and the heavens”; b) “similarly, in all the created beings... even this physical earth,” c) and even the lesser created beings that are not mentioned in “the Ten Utterances [of Creation] in the Torah.”
In order for a Jew to serve G-d daily as He desires, he must prepare himself – and this is an element of his Divine service – through his sleep at night. Then, his soul ascends Above, to the heavens and draws forth vitality.
It could be said that, therefore, immediately upon rising and awakening from sleep, a Jew begins the order of his daily Divine service by saying, Modeh Ani, “I thankfully acknowledge You... for returning my soul.” He is thanking G-d for returning his soul with refreshed powers from its source in heaven.
Afterwards, the Jew embarks on another phase of Divine service, working to cause his soul to spread throughout his body. This is accomplished through the Divine service of prayer. This enables the soul to be felt within a person’s body, the material dimension – “the earthly part” – of his being.
More particularly, this involves two stages of service:
a) The first stage is Divine service of prayer, from which one proceeds “from the synagogue to the house of study.” Through these spiritual activities, the light of the soul spreads throughout the body and its particular elements and components. However, all this involves the realm of holiness. Thus, these activities parallel the created beings which receive their life-energy directly from “the Ten Utterances [of Creation] in the Torah.”
b) A further stage is Divine service “in the empty space [where] the world [exists],” to borrow the phrase, “Regarding them, conduct yourselves in the way of the world.” As a whole, this refers to the manner in which a Jew involves himself with activities that are permitted – i.e., they are neither mitzvos nor forbidden, but mere material activities. These resemble the individual created beings that are not explicitly mentioned in “the Ten Utterances of [Creation related] in the Torah.”
Through the proper preparation while carrying out Divine service “in the heavens above and in the earth below,” a Jew has the potential to draw down G-dliness even in permitted matters. He can carry out his everyday life in a manner where the material dimensions of existence are of entirely no significance for him; it is as if – in and of themselves – they are as nothing. Thus, he reveals that even “in the empty space [where] the world [exists],” there is nothing else.” Everything in his life, including his physical activities, is an expression of G-dliness.
