Until now it has been explained that the divine soul has three garments in which it clothes itself: the thought, speech and action of Torah and the commandments. The Alter Rebbe now goes on to state that, unlike physical garments, which are less important than their wearer, the garments of the divine soul are even loftier than the soul which “wears” them. Thus, “wearing” its garments — i.e., thinking and speaking words of Torah, and acting in performance of the commandments — elevates the soul to a higher level. For, since Torah and the commandments are one with G‑d, the Jew, by donning the garments of Torah and the commandments, also becomes united with him. In the Alter Rebbe’s words:

והנה שלשה לבושים אלו מהתורה ומצותיה, אף שנקראים לבושים לנפש רוח ונשמה

Now these three “garments” deriving from the Torah and its commandments, though they are called [merely] “garments” of the Nefesh, Ruach and Neshamah,

עם כל זה גבהה וגדלה מעלתם לאין קץ וסוף על מעלת נפש רוח ונשמה עצמן

nevertheless, their quality (the quality of the garments of the Torah and its commandments) is infinitely higher and greater than that of the Nefesh, Ruach and Neshamah themselves,

כמו שכתוב בזהר, דאורייתא וקודשא בריך הוא כולא חד

[for] as explained in the Zohar,4 Torah and the Holy One, blessed be He, are truly one.

פירוש: דאורייתא, היא חכמתו ורצונו של הקדוש ברוך הוא, והקדוש ברוך הוא בכבודו ובעצמו, כולא חד

This means: Since Torah is the wisdom and Will of the Holy One, blessed be He (i.e., the wisdom of Torah expresses G‑d’s wisdom; its practical application and laws — e.g., whether or not a particular object is kosher — expresses His Will), it is one with His glory and essence,

כי הוא היודע והוא המדע וכו׳ כמו שכתוב לעיל בשם הרמב״ם

since He is the Knower, the Knowledge… and the Known, as explained above in ch. 2 in the name of Maimonides (— that these three aspects, separate and distinct in terms of human intellect, are, as they relate to G‑d, one and the same entity: they are all G‑dliness).

The Torah, being G‑d’s intellect, is thus one with G‑d Himself, and when a Jew understands and unites himself with it, he is united with G‑d Himself.

From the above we understand that since the garments of thought and speech of Torah study and the active performance of the commandments are united with G‑d, they are even higher than the soul itself.

However, a question presents itself: How can it be said that in understanding Torah one comprehends G‑d’s wisdom and Will, when G‑d’s wisdom — like G‑d Himself — is infinitely beyond man’s limited comprehension? This will now be explained: