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After the destruction of the Temple, an abode for the blessed be He

Our Sages said that "Ever since the Temple was destroyed, the four cubits of the Halachah”—that is, study of Jewish law—"is the only sanctuary and abode which the Holy One, blessed be He, has in His world."

This means that the law before us does not include only the instructions for actual human behavior. Rather, revealed in it and by it, is the Divine unity, which was explained before – the same revelation of unity that was in the Holy Temple.

Don't despair

As in the period after Mount Sinai, when Israel could not bear the superior revelation of His unity, they were told to construct the Tabernacle for the indwelling of the Shechina; so it is today, after the destruction of the Temple. Each individual must make Him a sanctuary and an abode by studying Torah at fixed times by day and by night, to the extent of his free time. One does this by fixing times for Torah study, as stipulated by the law governing each individual’s situation, set forth in the Laws of Torah Study (of the Shulchan Aruch). At a minimum, the requirement is "one chapter in the morning and one at night."

Rejoice and give thanks for his fortune

When contemplating the matter of His Divine unity, and realizing that one is not a "chariot," as were the Patriarchs, one should not be disheartened.

The daily lesson covers Chapter 33 in it entirety, and is dedicated to the "Unity of the Creator", one of the main themes that are explained in Chabad philosophy.

Here, the Tanya focuses on the topic of the "true joy of the soul", which can be achieved by meditating on the matter of "G-d's true unity."

One should be in this state of joy always. "And especially when at times, he sees that he should purify his soul, and illuminate it with the joy of the heart."

G‑d’s true unity

Behind this idea is the fact that "He is One, alone and there is nothing outside of Him." The idea emphasizes that the Creator is not only the only G-d who created the world, but moreover: there is no other reality and without Him, there is nothing. For in relation to Him, the very existence of all created beings is utterly nullified, so that from His perspective, as it were, everything remains just as it was prior to creation.

To achieve this recognition in particular, it is necessary to observe and contemplate the following details (and in the order in which they are brought in the Tanya): that the Creator "He permeates all the worlds" and "encompasses all the worlds" and "everything is of no reality whatsoever in His presence" and "He is One alone in the upper and lower realms, just as He was alone prior to the six days of Creation...no change."

And when he "deepens his thought and draws in his mind and understanding" these details (and will not settle for a merely superficial understanding), he will come to the true recognition of His unity.

Joy that comes with consciousness

Those who have merited to recognize His blessed unity, following the guidance given here, "his heart will rejoice with this faith; his soul will be gladdened by it to the point of rejoicing and singing with all his heart, soul, and might."

For the very fact that he has absorbed such a sublime matter, expresses the "the closeness of G‑d" which he has been granted, and for this feeling, he will be joyous.

"And you shall your neighbor as yourself"

As a preface, in general, we see two kinds of love between people:

1) An intellectual love based on common sense, when one sees the virtues of the other, the beloved, and the benefits one stands to derive from this love, one thus understands that it is worthy to prize him, appreciate him and even love him.

2) A "supra intelligent" love, as in the love of oneself, or as in the love that exists between a father and son, or between siblings, a natural love, which does not derive from the appreciation of the other, or from any extraneous consideration, such as its being worthwhile.

It must be noted that the guidance given in the Tanya, in the fulfilment of the commandment of "and you shall your neighbor as yourself" is to love every Jew with the second type of love: a self-love.

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Bending Number One

To better understand this, let's consider two characteristic features of wall moss:

1) It's a lowly plant that grows very, very close to the ground.

2) It sprouts many stems, that all work together, simultaneously and assiduously.

Similarly, true ahavat yisrael (love of Israel), meaning "self-love" for all, can be fulfilled only when one bends one's ego.

- Both the feeling of "I" that arises from the virtues of the body and its physical success -- "when his body is viewed with scorn and contempt" (as expressed by the Alter Rebbe);

- And the feeling of "I" that arises from the degree of his soul and spiritual success (thinking that, perhaps in their highest source, his friend's soul is higher than his).

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Brotherly Love

At the root of all souls, there is a very elevated level at which "all souls are actually equal and they all have one father." If so, every Jew is the son of the Creator, and accordingly, all Jews relative to one another, can be defined as brothers, and as such, there ought to be a brotherly love among them.

Eliezer Steinmann; Jewish Values : The Garden Hassidism : The Origins of Hassidism, The Secret of It's Success,the Hassidic Doctrine, the Besht's Company and Diciples, the Hassidic Heritage, Obiter Dicta of Hassidic Sages (Religion, Judaism) ~ view https://www.ebay.com/itm/265148972877

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“Il est l’Un dans l’éther cosmique, car Il remplit tout l’éther et chaque chose dans le monde, et nulle part il n’y a de barrière devant LUI, et Il voit tout, car Il est entièrement perception, bien qu’Il n’ait pas d’yeux, parce qu’Il a le pouvoir de regarder l’univers dans Son propre Être.”