מִי־לִ֥י בַשָּׁמָ֑יִם וְ֝עִמְּךָ֗ לֹא־חָפַ֥צְתִּי בָאָֽרֶץ׃
Siapakah yang kumiliki di langit selain Engkau? Dan selain Engkau, tidak ada yang kuinginkan di bumi.
Torah Ohr
This is the meaning of binah — understanding — “to understand one thing from within another.” The phrase “within another thing” refers to the level of memale kol almin, the Divine light that fills all worlds. This is the aspect of “Name,” meaning only a radiance and illumination that is drawn into the worlds. From this, one must understand that this is only a radiance, as explained above, whereas He, blessed be He Himself, is sovev kol almin, the Divine light that surrounds and transcends all worlds. “No thought can grasp Him,” and He is not of any of these attributes at all. Through this contemplation, one is brought to the state of “And you shall love Havayah your G-d” literally — to cleave to Him, blessed be He, to the actual blessed Infinite Light, Ein Sof Baruch Hu. As it is written: “Whom have I in heaven? And besides You I desire nothing…” Meaning: one’s only desire and will should be that Havayah — the blessed Infinite Light Himself — should become “your G-d,” dwelling within you. That is, there should be a revelation of the blessed Infinite Light Himself upon one’s soul. This is accomplished through “with all your heart,” as it is written: “If He sets His heart upon him, He will gather his spirit and soul to Himself.” For “spirit brings spirit and draws spirit.” Through the spirit of man that rises upward, when he “sets his heart upon Him” — meaning that his heart longs to cleave to Him, blessed be He, and to draw the revelation of His G-dliness upon his soul and within his soul — then “His spirit and His soul” from the level of sovev kol almin are gathered to him. That is, the Divine indwelling is gathered and rests within him, in the inner depth of the person and in the deep heart. From this there follows the verse: “And these words which I — the One who I am — command you…” Through this, the revelation of His G-dliness is drawn down, and the Torah comes into being in the aspect of “heaven,” composed of fire and water. For the Torah preceded the world by two thousand years. The meaning is that “world” refers to the level of fire and water, while the Torah is far higher in its level, in the aspect of “two thousand years,” which is above the level of world. In order for the Torah to be drawn down into the level of world — that is, to become “from His right hand, a fiery law,” referring to the 248 positive commandments from the right side and the 365 negative commandments from the left side — this drawing-down occurs through itaruta de-letata, awakening from below, in “And you shall love… with all your heart.” For “spirit brings spirit and draws spirit.” Through this, “you shall speak of them.” The word vedibarta, “you shall speak,” also has the meaning of leadership, direction, and drawing-down. That is, it means drawing the blessed Infinite Light into the Torah.