The Alter Rebbe goes on to explain that all the details mentioned in the parable of the king are infinitely more applicable with regard to the object of the parable—the relationship of G-d with each and every Jew. For G-d, the King of kings, showed his unending love of the Jewish people by taking them out of their nethermost level, in Egypt, and exalting them to the highest of levels by giving them the Torah. Through study of Torah and performance of mitzvot, Jews are united with G-d to the utmost possible degree.

This was so not only at the time the Torah was given. But at all times, as shall soon be explained, contemplating this matter will arouse within every Jew—“as water mirrors the face to the face”—a parallel love of G-d.

In a manner corresponding in every detail to the said figure and image4 of the love shown by the mighty king to this most lowly individual but to a much greater degree, doubled and redoubled infinitely more than in the parable, has our G-d dealt with us,

וְהִנֵּה, כְּכָל הַדְּבָרִים הָאֵלֶּה וּכְכָל הַחִזָּיוֹן הַזֶּה, וְגָדוֹל יָתֵר מְאֹד בְּכִפְלֵי כִפְלַיִים לְאֵין קֵץ, עָשָׂה לָנוּ אֱלֹהֵינוּ.

for His greatness is beyond comprehension,

כִּי לִגְדוּלָּתוֹ אֵין חֵקֶר,

Just as G-d is infinitely greater than any physical king, so, too, does his kingdom extend over an infinitely greater territory, so to speak.

and He pervades all worlds and encompasses i.e., transcends all worlds;

וְ"אִיהוּ מְמַלֵּא כָּל עָלְמִין" וְ"סוֹבֵב כָּל עָלְמִין",

and from the holy Zohar, as also from our Master, Rabbi Yitzchak Luria of blessed memory, it is known of the multitude of Heichalotthese being the specific levels within each spiritual world—and worlds which are infinite and of the myriads of myriads of angels found in each world and Heichal, countless and without end.

וְנוֹדָע מִזֹּהַר הַקָּדוֹשׁ וְהָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, רִיבּוּי הַהֵיכָלוֹת וְהָעוֹלָמוֹת עַד אֵין מִסְפָּר, וּבְכָל עוֹלָם וְהֵיכָל רִיבּוֹא רִבְבוֹת מַלְאָכִים לְאֵין קֵץ וְתַכְלִית,

So does the Gemara5 note: “It is written: ‘Is there any numbering His regiments of angels?’6 Yet it is also written: ‘A thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him….’”7

וּכְמוֹ שֶׁכָּתוּב בַּגְּמָרָא: כְּתִיב, "הֲיֵשׁ מִסְפָּר לִגְדוּדָיו", וּכְתִיב, "אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּיהּ, וְרִיבּוֹ רִבְבָן קָדָמוֹהִי כוּ'",

The second verse indicates that there is indeed a finite number of angels, albeit a very great number, while the rhetorical question in the first verse implies that the number is truly infinite.

The Gemara answers: “‘A thousand thousands…’ is the quota of one regiment, but His regiments are innumerable.” The second verse, then, speaks of the number of angels within one regiment, while the first verse alludes to the number of regiments, which is truly infinite.

וּמְשַׁנֵּי: "אֶלֶף אַלְפִין וְכוּ' – מִסְפַּר גְּדוּד אֶחָד, אֲבָל לִגְדוּדָיו – אֵין מִסְפָּר",

Yet, before Him, all of them are accounted as nothing at all and are nullified in their very existence, just as one word is truly nullified in relation to the essence and being of the articulate soul, the soul possessing the power of speech, while the speech of the soul was still present in [the soul’s] faculty of thought or in the will and desire of the heart, as has been explained above at length.

וְכוּלָּם קַמֵּיהּ כְּלָא מַמָּשׁ חֲשִׁיבֵי, וּבְטֵלִים בִּמְצִיאוּת מַמָּשׁ, כְּבִיטּוּל דִּבּוּר אֶחָד מַמָּשׁ לְגַבֵּי מַהוּת הַנֶּפֶשׁ הַמְדַבֶּרֶת וְעַצְמוּתָהּ, בְּעוֹד שֶׁהָיָה דִיבּוּרָהּ עֲדַיִין בְּמַחֲשַׁבְתָּהּ אוֹ בִּרְצוֹן וְחֶמְדַּת הַלֵּב, כַּנִּזְכָּר לְעֵיל בַּאֲרִיכוּת:

In chs. 20 and 21, the Alter Rebbe explained at length how a single utterance is as absolutely nothing when compared to the infinite capacity of the articulate soul. This is so even when the word has already been uttered and has thereby become a distinct entity. Even more so, in the case when the person’s speech is in potentia in the person’s thought or heart’s desire (which are the sources of speech since a person thinks before he speaks and speaks about things that he desires). In such an instance, the single word is totally nullified in its source and is not at all perceptible as an entity separate from it.

So, too,with Divine speech that creates and animates angels, the various worlds, and all creatures. Divine speech is always absolutely united with its source and is therefore always in a state of total nullification to it.