Now, after reciting Shema we say:
“this matter [that we have just said in the Shema] is true, certain, established, everlasting, right, trustworthy, beloved, dear, pleasant, sweet, awesome, powerful, correct, accepted, good and beautiful to us, and it will be so forever and ever.”
This is the aspect of “Levi," which comes from the phrase that Leah said when naming him “now, my husband ‘will join’ with me” (Bereishis 29:34).
The word “Levi” means to accompany or to connect to someone. Leah said that because she gave birth to a third son, Levi, now her husband to connect to her even more than before. (This was connected to the fact she gave birth to her full quota of children, since Yaakov had four wives and was destined to have twelve children, so each wife’s share was (theoretically) three children each.)
This represents a special connection to Hashem that comes after we have the first two spiritual “children” of love of Hashem (Reuven) and fear of Hashem (Shimon). Once we attain these two aspects, we can properly “connect” to Hashem in Torah study.
Shabbos as a Bride: The Right and Left
This is like the idea that we say in the Shabbos night meal song: “Shabbos is surrounded by weekdays on both sides, like a bride standing between people on her right and left.”
Shabbos is compared to a bride. Just as a bride is accompanied by two people, one on her right and one on her left, escorting her to the Chuppa (usually her mother and future mother-in-law, or her mother and father), so too, Shabbos is surrounded by weekdays before and after it, preparing for Shabbos and extending the influence of Shabbos.
Similarly, in order to become a “bride” to Hashem, we need to be accompanied by two aspects of love of Hashem (Reuven) and fear of Hashem (Shimon). The actually “marriage” that happens will be with Torah study, as will be further explained.
The Left and Right Hands of Hashem
For it is written (Shir HaShirim 2:6): “His (Hashem’s) left hand is under my head [and picks it up to connect to Him],” meaning that the aspect of the “left hand that pushes away,” i.e., Gevura-Severity, is what causes “picking up my head.”
Meaning, because Hashem gives us the ability to fear Him, which is from the “left hand,” this enables us pick ourselves up to connect to Him in love.
And (as the above verse continues) “His (Hashem’s) right hand embraces me,” in a manner of “the right hand that draws close,” i.e., Chesed-Kindness, which causes us to become enveloped in His Light, like a hug.
Through attaining the fear of Hashem, we become receptive to experience His Light when we awaken our love for Him in prayer. (This concept is mentioned in Tanya chapter 43, that the more fear of Hashem one has, the more love of Hashem he can experience.)
Connection Through Torah Study
The aspect of “my Husband ‘will join’ with me” is what we say in Emes Vayatziv (the blessing after Shema): “this matter [that we have just said in the Shema] is true and certain etc.” which is referring to the Torah (which we accept to fulfill in the Shema prayer), since its source is exceedingly exalted, but it descended and became invested in physical matters (of mitzvah performance).
Therefore, “the Torah is compared to water that descends from a high place to a low place” (Taanis 7a).
Water flows down and is the same substance at the lowest point of its descend as at the highest point of its origin. So too, the Torah descends from Hashem’s Wisdom in Atzilus and becomes invested in teaching us how to fulfill mitzvos physically, and is the same essential Wisdom of Hashem.
Revealing Hashem’s Oneness in This World
This is what a person should take to heart:
Even though it’s true that I am not deserving by myself to spiritually ascend and become enveloped in the Light of Hashem, and to return my Divine soul to Hashem from below to Above, to reunite it with its source in Hashem who brought it into being, for (Tehillim 24:3) “who can ascend the mountain of Hashem?”
Nonetheless, Hashem’s Infinite Light is by itself automatically everywhere, including extending down to the lowest levels, and dwells and is revealed in the Torah, so that Hashem’s Oneness as it is experience Above (in Atzilus) is revealed (through the Torah) below in this world just as it is revealed Above.
Because Hashem’s Light is “Infinite” it is automatically everywhere all the time. The only problem is that we do not see this Light in the physical world as much as it is perceived in the Higher Worlds. His Light becomes concealed through the order of Hishtalshelus of Worlds, until it comes into this world very concealed. However, it is most definitely present and exists here in the physical world just as it exists in the World of Atzilus.
Now, through the study of Torah in the world we can bypass the concealment on the Infinite Light and reveal it. By revealing the hidden Infinite Light, we also reveal Hashem’s Oneness, which is experienced in His Infinite Light.
