Sec. 7 developed the teaching of the Rebbe Maharash that draws a parallel between the acceptance of the yoke of the Kingship of Heaven and the motif of ratzo, and between the acceptance of the yoke of mitzvos and the motif of shov. On the basis of the explanations above,
it is possible to add a further point:וְיֵשׁ לְהוֹסִיף,
Just as in a ratzo veshov motif,דִּכְמוֹ שֶׁבְּרָצוֹא וָשׁוֹב,
the ultimate intent in the upward thrust of ratzo is that it be complemented by the downward movement of shov that follows,1 the intent being that a person rise above his own personal desire for G‑dliness and dedicate himself to fulfilling G‑d’s desire through his efforts to make this world into a dwelling for Him,תַּכְלִית הַכַּוָּנָה דְּהָרָצוֹא הוּא בִּשְׁבִיל הַשּׁוֹב שֶׁלְּאַחֲרֵי הָרָצוֹא,
so too do similar concepts apply with regard to the relationship between the commitment of naaseh (the acceptance of the yoke of the Kingship of Heaven) and that of nishma (the acceptance of the yoke of G‑d’s mitzvos),עַל דֶּרֶךְ זֶה הוּא בְּנַעֲשֶׂה (קַבָּלַת עֹל מַלְכוּת שָׁמַיִם) וְנִשְׁמָע (קַבָּלַת עֹל מַצּוֹת)
which correspond to ratzo and shov respectively.שֶׁהֵם כְּמוֹ רָצוֹא וָשׁוֹב,
The ultimate intent in naaseh is that it lead to and be complemented by nishma.שֶׁתַּכְלִית הַכַּוָּנָה דְּנַעֲשֶׂה הוּא שֶׁיָּבִיא לְנִשְׁמָע.
Through a Jew’s prefacing the commitment of nishma with that of naaseh,וְעַל יְדֵי הַקְדָּמַת נַעֲשֶׂה לְנִשְׁמָע,
making naaseh a preparatory step for nishma,שֶׁנַּעֲשֶׂה הוּא הַקְדָּמָה לְנִשְׁמָע,
his Divine service of naaseh is itself enhanced and elevated.מִתּוֹסֵף עִלּוּי בְּנַעֲשֶׂה.
To explain: The bittul of naaseh (in and of itself),כִּי הַבִּטּוּל דְּנַעֲשֶׂה (מִצַּד עַצְמוֹ),
though it reflects the bittul of mesirus nefesh (self-sacrifice), which represents the consummate expression of bittul,עִם הֱיוֹתוֹ בִּטּוּל דִּמְסִירַת נֶפֶשׁ שֶׁהוּא בִּטּוּל הֲכִי נַעֲלֶה,
is, ultimately, merely man’s bittul, a created being’s self-transcendence.2הוּא הַבִּטּוּל שֶׁל הָאָדָם,
When naaseh becomes a preparatory step for nishma, the acceptance of the yoke of G‑d’s mitzvos,וְעַל יְדֵי שֶׁהַנַּעֲשֶׂה הוּא הַקְדָּמָה לְנִשְׁמָע לְקַבֵּל עָלָיו עֹל מִצְוֹת
(the motif of the downward thrust of shov, which is characterized by drawing G‑dliness down into the lower planes,)(שׁוֹב וְהַמְשָׁכָה לְמַטָּה),
it makes possible the fulfillment of G‑d’s ultimate intent in creation, that a dwelling for Him be established in this lowly world.3עַל יְדֵי זֶה נִשְׁלֶמֶת הַכַּוָּנָה דְּנִתְאַוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת לוֹ יִתְבָּרֵךְ דִּירָה בַּתַּחְתּוֹנִים,
In this way, a person steps beyond the limits of his human abilities and becomes G‑d’s partner4 in fulfilling His essential intent.5כַּוָּנַת הָעַצְמוּת.
No matter how lofty a person’s self-transcendence (ratzo), it pales in comparison to the thrust of shov, through which he identifies with and actualizes G‑d’s desire for a dwelling in this lowly world.
A further point can be added:וְיֵשׁ לְהוֹסִיף,
The advantage inherent in the Divine service of nishma that is preceded by naaseh over the Divine service of naaseh alone also extends to the degree of bittul that a person is able attain.שֶׁהַמַּעֲלָה דְּנִשְׁמָע שֶׁעַל יְדֵי הַקְּדִימָה דְּנַעֲשֶׂה עַל הָעִנְיָן דְּנַעֲשֶׂה עַצְמוֹ הוּא גַּם בְּהַבִּטּוּל.
The bittul of naaseh (in and of itself) lies in the fact that the person is no longer an existence unto himself,כִּי הַבִּטּוּל דְּנַעֲשֶׂה (מִצַּד עַצְמוֹ) הוּא שֶׁאֵינוֹ מְצִיאוּת לְעַצְמוֹ
(he is nothing other than the servant of the King).(וְהוּא רַק עַבְדּוֹ שֶׁל הַמֶּלֶךְ),
Through the all-encompassing bittul of naaseh, a person goes beyond his personal identity, forgoing all thoughts of self. However, such a spiritual thrust may have a drawback if the person has not elevated and refined his own identity. Although he may indeed function on a level transcending self-concern, he will not have elevated that realm itself. It is thus possible for a dichotomy to exist between his essential spiritual desire and his actual thoughts and feelings.
Through making the commitment of naaseh before that of nishma,וְעַל יְדֵי הַקְדָּמַת נַעֲשֶׂה לְנִשְׁמָע,
thus rendering the two types of bittul comparable by infusing his Divine service of nishma with the all-encompassing bittul of naaseh, as explained in sec. 8,שֶׁהַבִּטּוּל דְּנִשְׁמָע הוּא דֻּגְמַת הַבִּטּוּל דְּנַעֲשֶׂה,
his bittul extends into the realm of his personal identity, encompassing the person in his entirety. His conscious powers become aligned with and reflect his essential bittul to G‑d.6הַבִּטּוּל הוּא גַּם בְּהַמְּצִיאוּת דְּהָאָדָם.

Summary

Just as in a ratzo veshov motif, the ultimate intent in the upward thrust of ratzo is that it be complemented by the thrust of shov, so too with regard to the relationship between naaseh (the acceptance of the yoke of the Kingship of Heaven) and nishma (the acceptance of the yoke of G‑d’s mitzvos): the ultimate intent of naaseh is that it lead to nishma.
This enhances the person’s Divine service of naaseh. Although the bittul of naaseh represents the consummate expression of bittul, it is, ultimately, merely man’s bittul, a created being’s self-transcendence. When naaseh becomes a preparatory step for nishma, by accepting the yoke of G‑d’s mitzvos, the person steps beyond the limits of his human abilities and becomes G‑d’s partner in fulfilling His essential intent of establishing a dwelling on this lowly plane.
A further point: The advantage inherent in the Divine service of nishma that is preceded by naaseh over the Divine service of naaseh on its own also extends to the bittul that a person is able to attain. The bittul of naaseh (in and of itself) is that a person transcends his individual identity. Through making the commitment of naa­seh before that of nishma, the person infuses the all-encompassing bittul of naaseh into the realm of his individual identity, thereby aligning his conscious powers with G‑d’s essential intent. His bittul does not involve only self-transcendence; it extends even into the realm where his self is felt.