To explain more adequately and more precisely the word "very" in the verse, "But the thing is very nigh unto thee,. . ."

It should be recognised with certainty that even the person whose understanding in the knowledge of G‑d is limited, and who has no heart to comprehend the greatness of the blessed En Sof, to produce therefrom awe and love [of G‑d] even in his mind and understanding alone— however it is a "very nigh thing" for him to observe and practise all the commandments of the Torah and the "Study of the Torah which counter-balances them all," in his very mouth and heart, from the depths of his heart, in true sincerity, with fear and love; namely, the hidden love in the heart of all Jews which is an inheritance to us from our Patriarchs.

However, we must, first of all, preface a clear and precise explanation of the origin and essence of this love, how it became our inheritance, and how awe is also incorporated in it.

The explanation is as follows: The Patriarchs verily constituted the "Chariot," and therefore they merited [the blessing of] transmitting to their descendants, coming after them for ever, a nefesh, ruach and neshamah from the ten holy Sefirot of the four worlds of Atzilut, Beriah, Yetzirah and Asiyah, to each according to his station and according to his works. Even the most worthless of worthless men and the sinners of Israel are thus endowed, at the time of marital union, with, at any rate, a Nefesh d'Nefesh of Malchut d'Asiyah (Royalty in world of Action), which is the lowest grade of holiness [in the world] ofAsiyah. Nevertheless, since the latter is of the ten holy Sefrot it is compounded of them all, including Chochmah d'Asiyah (Wisdom of the world of Action), wherein is clothed Chochmah d' Malchut d'Atzilut (Wisdom of Royalty in the world of Emanation), incorporating Chochmah d'Atzilut (Wisdom of the world of Emanation) which is illuminated by the light of the blessed En Sof itself, as is written, "The Lord hath founded the earth in wisdom," and "In wisdom hast Thou made them all." Thus it comes to pass that the blessed En Sof is garbed, as it were, in the wisdom of the human soul, of whatever sort of a Jew he may be. [In turn,] the soul's faculty of wisdom, together with the light of the blessed En Sof that is vested in it, spreads throughout the entire soul, animating it "from head to foot," so to speak, as is written, "Wisdom giveth life to them that have it." (At times sinners of Israel may even bring down very lofty souls which had been in the'depths of the kelipot, as is explained in the Sefer Ha-Gilgulim.)

Now, chochmah (wisdom) is the source of intelligence and comprehension, and it is above binah (understanding) which is intellectual understanding and comprehension, whereas chochmah is above them, and their source. Note the etymological composition of the word חכמהכ"ח מ"ה ("the potentiality of what is"), that which is not yet comprehended and understood, or grasped intellectually; consequently there is vested in it the light of the En Sof, blessed be He, Who can in no way be comprehended by any thought. Hence all Jews, even the women and the illiterate, believe in G‑d, since faith is beyond understanding and comprehension, for "The simple believeth every thing, but the prudent man understandeth. . . ." But with regard to the Holy One, blessed be He, Who is beyond intelligence and knowledge, and Who can in no wise be comprehended by any thought— all men are like fools in His blessed presence, as is written, "So brutish am I, and ignorant: I am as a beast before Thee; yet I am continually with Thee,.. ," meaning that "Because I am brutish and as a beast, I am continually with Thee." Therefore even the most worthless of worthless and the transgressors of the Israelites, in the majority of cases sacrifice their lives for the sanctity of G‑d's Name and suffer harsh torture rather than deny the one G‑d, although they be boors and illiterate and ignorant of G‑d's greatness. [For] whatever little knowledge they do possess, they do not delve therein at all, [and so] they do not give up their lives by reason of any knowledge and contemplation of G‑d. Rather [do they suffer martyrdom] without any knowledge and reflection, but as if it were absolutely impossible to renounce the one G‑d; and without any reason or hesitation whatever. This is because the one G‑d illuminates and animates the entire nefesh, through being clothed in its faculty of chochmah, which is beyond any graspable and understood knowledge or intelligence.