But how can physical man attain this level of G-dly love that nothing can obstruct?

וְאֵיךְ יָבֹא הָאָדָם הַחוּמְרִי לְמִדָּה זוֹ?

It is to this end, therefore, that the blessing of Yotzer Or was introduced to be recited first, for in this blessing, there is stated and repeated at length—and this meditation must indeed be a lengthy one, taking into account all the specific details—the account and order of the angels “standing at the world’s summit,”

לְכָךְ, סִידְּרוּ תְּחִלָּה – בִּרְכַּת "יוֹצֵר אוֹר", וְשָׁם נֶאֱמַר וְנִשְׁנָה בַּאֲרִיכוּת עִנְיַן וְסֵדֶר הַמַּלְאָכִים "הָעוֹמְדִים בְּרוּם עוֹלָם",

in order to proclaim the greatness of the Holy One, blessed be He—how they are all nullified in His blessed light and “pronounce in fear…and sanctify…G-d’s Name and declare in fear, ‘Holy’…,” meaning9 by saying “Holy” that He is apart from them and does not clothe Himself in them in a revealed state,

לְהוֹדִיעַ גְּדוּלָּתוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, אֵיךְ שֶׁכּוּלָּם בְּטֵלִים לְאוֹרוֹ יִתְבָּרֵךְ, "וּמַשְׁמִיעִים בְּיִרְאָה כוּ', וּמַקְדִּישִׁים כוּ', וְאוֹמְרִים בְּיִרְאָה קָדוֹשׁ כוּ'", כְּלוֹמַר, שֶׁהוּא מוּבְדָּל מֵהֶן וְאֵינוֹ מִתְלַבֵּשׁ בָּהֶן בִּבְחִינַת גִּילּוּי,

rather where is G-d revealed? “The whole earth is full of His glory,” namely, the Community of Israel above i.e., malchut of Atzilut, the source of Jewish souls, which is called “earth,” and Israel on this earth below, wherein Jews perform Torah and mitzvot, for which reason specifically is this world filled with His glory: it is here that G-d clothes and reveals Himself, as has been explained earlier.

אֶלָּא, "מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ" – הִיא כְּנֶסֶת יִשְׂרָאֵל לְמַעְלָה וְיִשְׂרָאֵל לְמַטָּה, כַּנִּזְכָּר לְעֵיל;

All the above refers to the comprehension of the supernal angels, the Serafim, who are able to comprehend how G-d is apart from them and that only the earth is charged with His glory.

So, too, we find in the aforementioned blessing of Yotzer Or,10 regarding other categories of angels, whose place is in a lower world than the Serafim and who are therefore unable to comprehend how G-dliness is separate and apart, that “the Ofanim and the holy Chayot with a mighty sound” declare: ‘Blessed be the glory of the L-rd and may it be drawn down from its place,’”11 for they neither know, nor do they apprehend, His place—the place from which G-dliness is revealed, for which reason they say “from its place,” wherever that place may be,

וְכֵן "הָאוֹפַנִּים וְחַיּוֹת הַקּוֹדֶשׁ בְּרַעַשׁ גָּדוֹל וְכוּ', בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ", לְפִי שֶׁאֵין יוֹדְעִים וּמַשִּׂיגִים מְקוֹמוֹ,

as we say a few lines later, “For He alone is exalted and holy.”

וּכְמוֹ שֶׁאוֹמְרִים: "כִּי הוּא לְבַדּוֹ מָרוֹם וְקָדוֹשׁ".

The various degrees of nullification of these angels are thus spoken of in the first of the two blessings preceding the Shema. When a person meditates on this matter, he will begin to understand G-d’s greatness, for all the lofty angels are nullified to Him.