It is, however, still necessary to explain: The charge "And you shall serve G‑d your L‑rd" applies (not only to the levels of G‑dliness manifest in Seder HaHishtalshelus, the spiritual realms where our Divine service is significant, as explained above), but also to the levels of G‑dliness that transcend Seder HaHishtalshelus. [This is actually reflected in] a careful analysis of the wording of the verse cited above. Seemingly, there is incongruity between its opening clause and its concluding clauses. The opening clause, "And you shall serve G‑d your L‑rd," appears as narration, as if [the Torah is] writing in the third person. Afterwards, it continues "and I shall remove," where G‑d speaks in the first person, as it were.

The concept can be clarified based on the statements of Ramban in his preface to his commentary on the Torah. He explains that Moshe did not write the Torah (i.e., the first four books) [in the first person], as if he were narrating, but rather it is a third person narrative. It is not as if G‑d is narrating, or Moshe, but rather the Torah is written in the third person. For example, when the Torah says: "And G‑d said to Moshe, saying…," these are not the words of Moshe, for if so, the phrase should read: "And G‑d spoke to me." Nor are they the words of G‑d, for if so, the phrase should read: "And I spoke to Moshe," but rather it is as if there is a third person (neither G‑d, nor Moshe) narrating and describing G‑d's speaking to Moshe.

It is explained that having the Torah written in the third person in this manner reflects a level above both of them — above Moshe, and even above G‑d's name Havayah, as it were. For [there are dimensions of] G‑dliness, [including even His name Havayah, that share a connection to the limits of creation]. Although Havayah alludes to G‑d being past, present, and future, as one,1, 2 it also relates to [the world's] coming into existence (and to the chainlike progression of spiritual realms [that bring it into existence]).3 The "third person" reflects a level above both Moshe and Havayah, the very Essence of the Ein Sof.4 [In the Torah,] the Essence of the Ein Sof relates and describes (what takes place in the chainlike progression of existence) including also a description of G‑d speaking to Moshe.

This level is referred to as "the third person." That number is significant, as reflected in the interpretations of the verse:5 "He has granted us life for two days; on the third day, He will raise us up." "He has granted us life for two days" refers to the entire Spiritual Cosmos which is divided into two: memale kol almin6and sovev kol almim;7alternatively, oros (lights) and keilim (vessels); and on an even higher rung, the light as it exists for Himself and the revelation to others.8 "On the third day" refers to the very Essence of the Ein Sof.

Thus, at the outset, the verse states: "And you shall serve G‑d your L‑rd and He shall bless...." Speaking in the third person, [the Torah relates that when] "you shall serve G‑d your L‑rd," then "He shall bless your bread and your water." The intent is that Havayah — the name of G‑d used in the verse — will "bless your bread and your water." Afterwards, the verse continues: "I shall remove sickness from your midst," using the first person. Implied is that [the Essence of the Ein Sof,] the dimension associated with the third person, speaks in the first person and promises to remove sickness.9

From this it is apparent that man's Divine service affects (not only G‑d's name Havayah but also) the Essence of the Ein Sof, the dimension associated with "the third person." Man's Divine service brings about (not only "He shall bless your bread and your water," [because it is significant to] the name Havayah, but also) "I shall remove sickness from your midst," [because it is significant to] the Essence of the Ein Sof. Explanation is thus necessary, because, as explained above, with regard to this dimension of G‑dliness, it is said: "If you transgress, how have you affected Him?..."10

Summary

The above explanation, however, is insufficient, because man's service is significant even to G‑d's Essential light.

This concept is apparent from an analysis of this passage. The opening clause, "And you shall serve G‑d your L‑rd," appears as narration, as if [the Torah is] writing in the third person. Afterwards, it continues "and I shall remove," where G‑d speaks in the first person, as it were.

In explanation, the Torah being written in the third person refers to it emanating from G‑d's Essence. When the Torah states: "And G‑d said to Moshe…," it is as if His Essence is narrating, as it were, how the revealed levels of G‑dliness are communicating to Moshe.

This third person narrative is reflected in the verse: when "…you shall serve G‑d your L‑rd," then "He shall bless your bread and your water." Afterwards, however, the verse continues: "I shall remove sickness from your midst," using the first person. Implied is that G‑d's Essence, the dimension associated with the third person, speaks in the first person and promises to remove sickness.

What brings this about? Man's service. This, however, requires clarification, because, as explained previously, with regard to this dimension of G‑dliness it is said: "If you transgress, how have you affected Him?..."