This is like what is written regarding how Hashem destroyed the Egyptian army by drowning them in the Yam Suf (Shemos 14:31) “and the Jewish People saw “the Great Hand” that Hashem used against the Egyptians.” The phrase “the Great Hand” refers to Hashem’s right hand, since “Greatness” is a term connected to Kindness, since any perception of His Greatness is due to the extension of His Kindness in the creation of all the worlds and the great things that He does. It is this “right hand” of Kindness of Hashem that enables the person to reach the higher level of bittul and defeat his spiritual enemies, just as it was Hashem’s Kindness that saved the Jewish people from their physical enemies of the Egyptian army.
For, who caused the person to need to descend into dealing with physical things that he does not have a true desire for, and he is “forced” to be involved in them, it is certainly from Hashem, and it is from His hand that this came about, in order to transform the darkness of physicality into the Light of Hashem, for example, when a person uses the energy derived from eating to pray, or similar instances.
Since it is Hashem who caused the person to need to be in involved in taking care of his physical needs, it is certain that Hashem also gives the person the power to elevate and transform those physical mattes into holiness. Since this transformation is the person’s true bittul to Hashem, his “double yud,” it is certain that Hashem gives the person the ability to reach that level of bittul, so that he can fulfill his mission in this world of making the physical holy. This is the idea of “Hashem’s right hand” extending to us, giving us the power to reach the higher level of bittul, so that we can spiritually transform our physical life. Thus, the two explanations of “ָּךְדָּי-Your (Hashem’s) hand” and “ָּך''יֶדּוי-your (the person’s) double letter י'” are connected, since Hashem is the One reaches His hand down to us to empower us to reach the higher level of bittul (double yud) so we can fulfill our mission in this world.
However, for this transformation to occur, the person needs to make sure that he is not drawn into these physical needs with an inner desire, but only like “the back of the neck,” it is only when the physical matters are in a manner of “the back of the neck” that they can become included in the holiness of “ַָּׁךְדָּי-Your (Hashem’s) hand,” which is expressed in the person as “ַָּׁך''יֶדוי-your double letter י'ַׁ.” If a person pursues his physical needs with an inner desire and passion, this will coarsen him and those things, and not allow them to become elevated into the holiness of this bittul. This concept is explained in Tanya chapter 7 at length.
This “hand” that overcomes one’s spiritual enemy of the unholy desires of the animal soul, belongs to ‘ַׁהָּדוהְי-Yehuda,’ who represents ‘הוֹדַָּׁאָּהַׁ-humble submission and devotion,’ in way of total bittul to Hashem as He “Encompasses all worlds,” and “He is equally found everyone, and compared to Him everything else is equally insignificant,” and “darkness does not conceal anything from Him,” since “before Him, darkness and light are equal,” meaning, that before Hashem (as He encompasses all worlds) physical and spiritual are equal.
Since, “You (Hashem) have made all the levels of wisdom” (Tehillim 104:24) meaning, He made Wisdom like a person makes a physical object. When a person makes a physical object, it is far removed from his level as a person. Similarly, Hashem “made” all levels of wisdom that are infinitely far removed from His True Existence, farther than a person is removed from an inanimate object. (See Tanya Shaar Hayichud Vehaemuna chapter 9 where this is explained at length.)
The verse reads in full: “How great are your works Hashem, Hashem, have made all things with Wisdom,” i.e., all the creations in the physical and spiritual world were made with His wisdom. The Alter Rebbe is interpreting the verse to mean that wisdom itself is his creation, that is far removed from His True Existence.
If so, then even eating and all other physical matters are considered before Hashem as equally important as the spirituality of Wisdom, since before Him wisdom is just like a physical object. In other words, since Hashem as He “Encompasses all worlds” is found in the physical just as much as in the spiritual, so a person can connect to Hashem in his physical matters just as much as by studying His Divine Wisdom. This is because Hashem is equally removed from Divine Wisdom just as much as He is from physicality. It follows that just as one can connect to Hashem through the Wisdom of the Torah, one can connect to Hashem by eating or other physical matters that are performed for the sake of being able to serve Hashem, since to Hashem there is no difference between them. The same Hashem who said to study Torah is the same Hashem who put you in the physical world where you need to eat physical food for the sake of being able to service Him, with a proper blessing before and after etc.
(In the level of Hashem’s Light that “Permeates all worlds” on a revealed level, one feels Hashem’s Light more in Torah study than in eating kosher food for the sake of serving Hashem. However, as Hashem “Encompasses all worlds” equally, the essential capacity to connect to Hashem is the same whether one is studying Torah or eating kosher food for the sake of serving Hashem.)
This is the advantage of the level called “ַׁהָּ ת אַׁהָּדוהְי-Yehuda.”
