Since G‑d utterly transcends creation, which is absolutely of no consequence in relation to His Essence:

ואי לזאת, הרחמנות גדולה מאד מאד על הניצוץ השוכן בגוף החשוך והאפל, משכא דחויא

It follows that there is extremely great cause to feel compassion for the spark, which is14 “a part of G‑d Above,” that dwells in the dark and gloomy body — the15 “hide of the snake.”

העלול לקבל טומאה ולהתגאל בכל התאוות, רחמנא ליצלן

For [the body] is liable to contract impurity by indulging in prohibited things that derive from the three utterly impure kelipot, and to become defiled by various lusts (May the Merciful One spare us) involving things which, though permitted, derive from kelipat nogah,

לולי שהקדוש ברוך הוא מגן לו

if not for G‑d’s serving the man as a shield,

ונותן לו עוז ותעצומות ללחום עם הגוף ותאותיו ולנצחן

and giving him strength and might to wage war with the body and its passions and to triumph over them.

Even when the body does not actually lust after physical pleasures, the very fact that it is so inclined points to its lowly state — and it is within such a body that the Divine spark is obliged to spend its days.

וזהו שאומרים: אדון עוזנו כו׳ מגן ישענו כו׳

And this is the meaning of [the continuation of the prayer],16 “Master of our strength, Shield of our salvation.”

After extolling G‑d as “the King who is exalted, alone from aforetime,” and beseeching Him in His “abundant mercies to have compassion on us,” we continue with the above-quoted phrases. With these words we affirm that G‑d provides us with an encompassing light and power, far transcending man’s own puny powers, that enables us to triumph over the body and its passions.

* * *

והנה מודעת זאת דיש ב׳ מיני דחילו ורחימו

Now it is well known17 that there are two types of awe [of G‑d] and [two types] of love [of G‑d].

הראשונות הן הנולדות מהתבונה והדעת בגדולת ה׳, ובדברים המביאין לידי אהבת ה׳ ויראתו

The first ones are born of an understanding and cognition of the greatness of G‑d, and of those matters that lead to the love of G‑d and to the fear of Him, such as G‑d’s closeness to the Jewish people.

והאחרונות הן הבאות אחר כך מלמעלה, בבחינת מתנה

The latter ones are those that come afterwards, from Above, as a gift,

After one has acquired a love and fear of G‑d as a result of his own contemplation, he is then granted from Above a heightened measure of love and fear.

וכמו שמבואר במקום אחר על פסוק: עבודת מתנה אתן את כהונתכם

as explained elsewhere18 in comment on the verse,19 “I shall grant [you] your priestly service as a gift.”

שהיא מדת אהבה

This [priesthood] refers to the attribute of love,

וכן הוא גם כן ביראה

and it is likewise with regard to awe. I.e., there is a degree of fear of G‑d that is likewise granted as a gift from Above.

והנה ודאי אין ערוך כלל בין הראשונות, שהן תולדות השכל הנברא

Now there is surely no comparison between the first ones, the lower levels of love and fear, which are the products of the created intellect,

לגבי האחרונות, שהן מהבורא יתברך שמו

and the latter ones, which are [a gift] from the Creator, blessed be His Name.

Just as there can be absolutely no comparison between Creator and created, so too can there be no comparison between the love and fear generated by each of these two levels.

ולכן הן הן הנקראות בשם אמת

That is why it is these [latter degrees of love and fear] that are referred to as “truth”,

כי חותמו של הקדוש ברוך הוא אמת

for “the seal of the Holy One, blessed be He, is truth,”20

שהוא אמת האמיתי, וכל האמת שבנבראים כלא חשיבי קמיה

for He is the true Truth, and in relation to Him all truth among created beings is considered as nothing.

Since G‑d is absolute truth, the love and fear that emanate from Him are deemed “truth” as well.

אך איזה הדרך שיזכה האדם לאמת ה׳

But which is the way whereby a man can merit [the loftier love and fear that are termed] “the truth of G‑d”?

הנה הוא על ידי שיעורר רחמים רבים לפני ה׳ על הניצוץ שבנפשו

It is by arousing great compassion in G‑d’s eyes for the spark in his soul.

שהיא מדתו של יעקב, מבריח מהקצה אל הקצה

This [attribute of compassion] is the attribute of Jacob, who21 “bolts from one end through to the other,”

דהיינו: מרום המעלות עד למטה מטה

that is, from the uppermost of all levels to the nether-most,

להמשיך אמת ה׳ לעולם השפל הזה החשוך

causing the “truth of G‑d” to flow to this lowly, dark world;

וכמו שכתוב: כי אשב בחשך, ה׳ אור לי

as it is written,22 “When I sit in darkness, G‑d is a light unto me.”

וזהו: כי גבר עלינו חסדו כו׳

And this is the meaning of the phrase,23 “For His kindness has prevailed over us.”

I.e., G‑d’s kindness has prevailed over the darkness of this world, illuminating even that aspect of a man’s soul that is clothed within his body.