The expression of the unity of HaShem is more accurately conveyed by the word יָחִיד (Yachid) than by אֶחָד (Echad), because אֶחָד can also mean the first of others, implying that there is a second. But יָחִיד implies that there is no other.
Awe of HaShem: This is also the inner significance of the union of the created existence (which is the person and creation) with the genuine existence (which is Hakodosh Boruch Hu)—a self-nullification of one’s personal existence out of awe of HaShem.
Between matters: In other words, without an interruption in the life of the Neshomoh in a body with everything that that could mean.
From the body: Unlike it is currently, where the Neshomoh sustains the body as the body receives vitality from the soul because the physical body conceals G-dliness, however, when Moshiach comes and when there will be no concealments and coverups on HaShem’s existence and the materialism itself will no longer conceal and hide G-dliness, then the Neshomoh will receive vitality from the body.
Everything: All the Shefa—the abundance from above.
Sake of action: Because specifically this world and the performance of Mitzvos in action fulfill the ultimate intention in the creation of this very world.
Below ten handbreadths: In the context of our material world. In the laws of Shabbos there is a difference between above and below the ten-handbreadth datum. The Rebbe uses this term to highlight the depth of the spiritual descent that it will descend into the context of our lowly material world.
Because of the virtue of the body and because of the virtue of action—because ‘action is the main thing’—because everything has been given for the sake of the body and for the sake of action. And the main thing is that all of this should be below ten handbreadths with the true and complete redemption with all the commentary on the matter.
Thank you for your help in preparing this Maamor: Jeremy Travers, Avrohom de Keyser & Eli Lowie. May the Zechus stand you in good merit.
