In addition, every divine soul (nefesh elokit) possesses three garments, viz., thought, speech and action, [expressing themselves] in the 613 commandments of the Torah. For, when a person actively fulfils all the precepts which require physical action, and with his power of speech he occupies himself in expounding all the 613 commandments and their practical application, and with his power of thought he comprehends all that is comprehensible to him in the Pardes of the Torah— then the totality of the 613 "organs" of his soul are clothed in the 613 Commandments of the Torah.

Specifically: the faculties of ChaBaD in his soul are clothed in the comprehension of the Torah, which he comprehends in Pardes, to the extent of his mental capacity and the supernal root of his soul. And the middot, namely fear and love, together with their offshoots and ramifications, are clothed in the fulfilment of the commandments in deed and in word, namely, in the study of Torah which is "The equivalent of all the commandments." For love is the root of all the 248 positive commands, all originating in it and having no true foundation without it, inasmuch as he who fulfils them in truth, truly loves the name of G‑d and desires to cleave to Him in truth; for one cannot truly cleave to Him except through the fulfilment of the 248 commandments which are the 248 "Organs of the King," as it were, as is explained elsewhere; whilst fear is the root of the 365 prohibitive commands, fearing to rebel against the Supreme King of kings, the Holy One, blessed be He; or a still deeper fear than this— when he feels ashamed in the presence of the Divine greatness to rebel against His glory and do what is evil in His eyes, namely, any of the abominable things hated by G‑d, which are the kelipot and sitra achra, which draw their nurture from man below and have their hold in him through the 365 prohibitive commands [that he violates].

Now these three "garments," deriving from the Torah and its commandments, although they are called "garments" of the nefesh, ruach and neshamah, their quality, nevertheless, is infinitely higher and greater than that of the nefesh, ruach and neshamah themselves, as explained in the Zohar, because the Torah and the Holy One, blessed be He, are one. The meaning of this is that the Torah, which is the wisdom and will of the Holy One, blessed be He, and His glorious Essence are one, since He is both the Knower and the Knowledge, and so on, as explained above in the name of Maimonides. And although the Holy One, blessed be He, is called En Sof ("Infinite"), and "His greatness can never be fathomed," and "No thought can apprehend Him at all," and so are also His will and His wisdom, as it is written: "There is no searching of His understanding," and "Canst thou by searching find G‑d ?" and again: "For My thoughts are not your thoughts"— nevertheless, it is in this connection that it has been said: "Where you find the greatness of the Holy One, blessed be He, there you also find His humility." For the Holy One, blessed be He, has compressed His will and wisdom within the 613 commandments of the Torah, and in their laws, as well as within the combination of the letters of the Torah, the books of the Prophets and the Hagiographa, and in the exposition thereof which are to be found in the Agadot and Midrashim of our Rabbis of blessed memory. All this in order that each neshamah, or ruach and nefesh in the human body should be able to comprehend them through its faculty of understanding, and to fulfil them, as far as they can be fulfilled, in act, speech and thought, thereby clothing itself with all its ten faculties in these three garments.

Therefore has the Torah has been compared to water, for just as water descends from a higher to a lower level, so has the Torah descended from its place of glory, which is His blessed will and wisdom; [for] the Torah and the Holy One, blessed be He, are one and the same and no thought can apprehend Him at all. Thence [the Torah] has progressively descended through hidden stages, stage after stage, with the descent of the worlds, until it clothed itself in corporeal substances and in things of this world, comprising almost all of the commandments of the Torah, their laws, and in the combinations of material letters, written with ink in a book, namely, the 24 volumes of the Torah, Prophets and Hagiographa; all this in order that every thought should be able to apprehend them, and even the faculties of speech and action, which are on a lower level than thought, should be able to apprehend them and be clothed in them.

Thus, since the Torah and its commandments "clothe" all ten faculties of the soul with all its 613 organs from head to foot, it [the soul] is altogether truly bound up in the Bundle of Life with G‑d, and the very light of G‑d envelops and clothes it from head to foot, as it is written, "G‑d is my Rock, I will take refuge in Him," and it is also written, "With favour (ratzon— will) wilt Thou compass him as with a shield," that is to say, with His blessed will and wisdom which are clothed in His Torah and its commandments.

Hence it has been said: "Better is one hour of repentance and good deeds in this world than the whole life of the world to come." For, the world to come is that state where one enjoys the effulgence of the Divine Presence, which is the pleasure of comprehension, yet no created being— even celestial— can comprehend more than some reflection of the Divine Light; that is why the reference is to "Effulgence of the Divine Presence" ( Ziv ha-Shechinah). But as for the essence of the Holy One, blessed be He, no thought can apprehend Him at all, except when it apprehends, and is clothed in, the Torah and its Mitzvot; only then does it truly apprehend, and is clothed in, the Holy One, blessed be He, inasmuch as the Torah and the Holy One, blessed be He, are one and the same. For although the Torah has been clothed in lower material things, it is by way of illustration, like embracing the king. There is no difference, in regard to the degree of closeness and attachment to the king, whether while embracing the king, the latter is then wearing one robe or several robes, so long as the royal person is in them. Likewise, when the king, for his part, embraces one with his arm, even though it is dressed in his robes; as it is written, "And His right hand embraces me," which refers to the Torah which was given by G‑d's right hand, which is the quality of chesed and water.