והנה ככל הדברים האלה, וככל החזיון הזה, וגדול יתר מאד בכפלי כפליים לאין קץ, עשה לנו אלקינו
In a manner corresponding in every detail to the said figure and image of the love shown by the mighty king to this most lowly individual, but to a much greater degree, doubled and redoubled infinitely more than in the parable, has our G‑d dealt with us.
כי לגדולתו אין חקר
For His greatness is beyond comprehension,
Just as G‑d is infinitely greater than any physical king, so too does his kingdom extend over an infinitely greater territory, so to speak.
ואיהו ממלא כל עלמין וסובב כל עלמין
and He pervades all worlds and encompasses i.e., transcends all worlds;
ונודע מזהר הקדוש והאר״י ז״ל ריבוי ההיכלות והעולמות עד אין מספר, ובכל עולם והיכל, ריבוא רבבות מלאכים לאין קץ ותכלית
and from the holy Zohar, as also from our Master, Rabbi Isaac Luria of blessed memory, it is known of the multitude of Heichalot — these being the specific levels within each spiritual world — and worlds which are infinite, and of the myriads of myriads of angels found in each world and Heichal, countless and without end.
וכמו שכתוב בגמרא: כתיב, היש מספר לגדודיו, וכתיב, אלף אלפין ישמשוניה, וריבו רבבן קדמוהי גו׳
So does the Gemara note:1 "It is written:2 'Is there any numbering His regiments of angels?' Yet it is also written:3 'A thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him....'"
The second verse indicates that there is indeed a finite number of angels, albeit a very great number, while the rhetorical question in the first verse implies that the number is truly infinite.
ומשני: אלף אלפין וכו׳ מספר גדוד אחד, אבל לגדודיו אין מספר
The Gemara answers: "'A thousand thousands...' is the quota of one regiment, but His regiments are innumerable." The second verse, then, speaks of the number of angels within one regiment, while the first verse alludes to the number of regiments, which is truly infinite.
וכולם קמיה כלא ממש חשיבי, ובטלים במציאות ממש, כביטול דבור אחד ממש לגבי מהות הנפש המדברת ועצמותה, בעוד שהיה דיבורה עדיין במחשבתה, או ברצון וחמדת הלב, כנ״ל באריכות
Yet, before Him, all of them are accounted as nothing at all and are nullified in their very existence, just as one word is truly nullified in relation to the essence and being of the articulate soul, the soul possessing the power of speech, while the speech of the soul was still present in [the soul's] faculty of thought, or in the will and desire of the heart, as has been explained above at length.
In chs. 20 and 21 the Alter Rebbe explained at length how a single utterance is as absolutely nothing when compared to the infinite capacity of the articulate soul. This is so even when the word has already been uttered and has thereby become a distinct entity. Even more so, in the case when the person's speech is in potentia in the person's thought or heart's desire (which are the sources of speech, since a person thinks before he speaks, and speaks about things that he desires). In such an instance, the single word is totally nullified in its source and is not at all perceptible as an entity separate from it.
So too with Divine speech that creates and animates angels, the various worlds, and all creatures. Divine speech is always absolutely united with its source, and is therefore always in a state of total nullification to it.
