Chapter 4
However, all three aspects explained above are still in the category of how Hashem’s Light “Permeates all Worlds,” since they are aspects of Divine service that cause Hashem’s Infinite Light to come down into the level of Malchus, which is the source of how Hashem’s Light “Permeates all Worlds,” in the created worlds of Beriah, Yetzirah, and Asiayah,
Since the aspect of Reuven is to awaken the love for Hashem so that “my soul yearns and longs for Hashem,” and he desires to become enveloped in and reunited with his source in Hashem who brought the soul into being, from this we see that he is still not fully enveloped in and reunited with Hashem’s Infinite Light that “Encompasses all Worlds,” (which is equally found “in heaven Above and on earth below” (see Devarim 4:39), and all physical and spiritual levels are all equally insignificant before Him.)
Since the person is yearning to experience Hashem’s Infinite Light, it means that he does not actually perceive it directly. Rather, what he actually perceives is Hashem’s Light as it comes into Malchus of Atzilus, the level of Hashem’s Light that creates the worlds and permeates them in a revealed manner. From the level of Malchus, this Light then descends to the person in this world.
Similarly, the other two aspects (of Shimon and Levi), they do not elevate the person to the level of Hashem’s Light that “Encompasses all Worlds,” rather, they are aspects of Divine service that draw down Hashem’s Light into Malchus, whose light “Permeates all worlds,” and through that level it comes down to the person in the physical world.
In other words, Shimon, fear of Hashem, and Levi, Torah study, result in drawing down Hashem’s Light into the created worlds, and into the person. But they do not enable the person to be elevated to the point of experiencing Hashem’s Light that “Encompasses all Worlds.”
The Aspect of Yehuda: Humble Submission and Transcendence
However, the aspect of ‘ַׁהָּדוהְי-Yehuda,’ which is the idea of ‘הוֹדַָּׁאַָּׁהַׁ-humble submission and gratitude,’ this aspect enables the person to actually “lose himself” and become part of the Infinite Light of Hashem that “Encompasses all Worlds.”
When a private person works hard to become a soldier in an army, he “loses” his previous identity as a private individual, and now becomes part of something much greater than himself. Similarly, when a Jew works hard to dedicate himself to Hashem with humility, submission, and total devotion, he “loses” his previous identity as being “just a person” and now is part of Hashem’s “army” and a vital part of how Hashem’s bigger picture is coming to fruition. He represents not just a limited Light that is revealed in the created worlds. He now represents Hashem Himself as He encompasses and transcends all worlds. In that sense, it elevates the person to a much deeper connection to Hashem than through love, fear, or even Torah study.
This aspect is expressed in the Shemona Esrai prayer, when we bow down to Hashem.
Bowing down shows complete submission and negation of all ego. This shows on a level of total selfless devotion to Hashem Himself, who Encompasses and Transcends all worlds.
The culmination of the prayer service is to reach Shemona Esrai. After the service of Reuven, Shimon, and Levi in the Shema and its blessings before and after, we can reach the level of ‘יְהוּדָּה-Yehuda,’ which is ‘הו דָּ אָּה-humble submission and gratitude,’ to Hashem in Shemona Esrai.
