[The above difficulties can be resolved based on the following concept:] It is written,1 “This is the Torah of man...,” i.e., the Torah resembles man. Just as man is a composite of body and soul, so, too, the Torah possesses [dimensions comparable to] a body and to a soul.

In a general sense, this reflects the difference between the Torah and its mitzvos:2 The 248 [positive] mitzvos are the 248 “limbs of the King,”3 comparable [in analogy] to a person’s limbs. The Torah, by contrast, can be compared to the blood, referred to as “the soul,”4 [for it is the medium] that draws life into the limbs of [the body, i.e.,] the mitzvos.5

[The analogy between the mitzvos and a body can be taken further. Just as a body lives within a time and space continuum,] so too, [the observance of] the mitzvos is governed by time and space. There are designated times and places for their observance. The Torah, by contrast, transcends time and space. {Therefore, “A person who occupies himself in [studying] the laws of a burnt-offering is considered as if he actually offered it.”6 This applies even when [he studies] at a time [inappropriate for bringing an offering] and in a place [where an offering] may not be sacrificed.}7

[Based on the above analogy, we can resolve the difficulty initially raised:] The body (and similarly, the mitzvos, which are compared to the body) are confined by the limits of time and space. The soul (and similarly, the Torah which is compared to the soul) are spiritual and transcend time and space.

A parallel to the relationship between the Torah and its mitzvos themselves applies in relation to a person who studies Torah and performs mitzvos: Torah study involves primarily the soul, while the performance of mitzvos involves primarily the body.8

It is known9 that the Torah’s superiority over its mitzvos applies only as [these entities exist after being] drawn down into a revealed state [in our world]. In their source, however, mitzvos are on a superior level. For the Torah is the wisdom of G‑d, blessed be He, while the mitzvos represent His will, and the level of will surpasses that of wisdom.10

Moreover, even after the Torah and its mitzvos are drawn down [into this world], the advantage of the mitzvos is readily apparent. For the Torah serves as an exposition and interpretation of the mitzvos.11 [This implies that there is a superior quality to the mitzvos that the Torah can merely explain.]

We can appreciate that similar concepts apply with regard to the soul and body of man {which resemble the Torah and its mitzvos}: Although the body receives its vitality from the soul, nevertheless, the source of the body is superior to the source of the soul.

{[These concepts are reflected in the relationship between G‑d and the Jewish people:] As explained in other sources,12 G‑d’s love and connection for the souls of the Jewish people re­sembles a natural love, as it were, akin to a father’s love for his child. It is in this vein that it is written,13 “You are children unto G‑d, your L-rd.” [Although this reflects a very high form of love, even this love has its limitations.] The love is rooted in a level [within G‑dliness] where the import of [the souls], the objects of [G‑d’s] love is recognized. [Since there is an external source — the souls’ positive virtues — which motivates this love,] it does not emanate from His essence itself.

G‑d’s love and connection to the bodies of the Jewish people, by contrast, does not stem (from [an appreciation of] the inherent virtue of their bodies. Nor does this choice reflect [a relationship between a father and] his child who share a fundamental connection. Instead, [this love] comes about because G‑d chooses the Jewish body.14 And this choice is entirely free, [with no restrictions upon it, and no rationale which compels it].15 [Such a choice has only one possible source,] His very essence.}

This explains why the soul, [a refined spiritual entity,] can be drawn down to enliven the body. Since the body is superior to the soul in its source, [it has the power to motivate the soul to descend and grant it life].

(Following a similar motif, we find the Torah explains and expounds upon the mitzvos. [As explained above, it directs its focus in this direction], because the source of the mitzvos is superior to that of the Torah).