Bukhari

Hadith Commentary:
➊
When a servant becomes close to Allah, it is not necessary that he becomes close to Allah through the movement of his body; rather, he becomes close to Allah through turning to Him (inabah), returning to Allah (ruju’ ila Allah), the attention of the heart, and obedience to Allah, as the Messenger of Allah (sallallahu alayhi wa sallam) said:
“A servant is closest to his Lord while in prostration (sujud).”
(Sahih Muslim, Kitab al-Dhikr wa’l-Du‘a, Hadith: 1083(482))
Similarly, the meaning of Allah being close to His servant is not that Allah descends from His Throne (‘Arsh) and becomes close to the servant; rather, He remains established (mustawi) upon His Throne while being close to His servant.
وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ (And that is not difficult for Allah).

➋
The intent of Imam al-Bukhari (rahimahullah) is that the Messenger of Allah (sallallahu alayhi wa sallam) conveyed the speech (kalam) of his Lord, whether that speech was through the mediation of Jibril (alayhis salam) or it was directly inspired (ilqa) to the Messenger of Allah (sallallahu alayhi wa sallam).
The noble Companions (radi Allahu anhum ajma‘in) heard this speech from the blessed mouth of the Messenger of Allah (sallallahu alayhi wa sallam) and affirmed that this is indeed the speech of Allah which the Messenger of Allah (sallallahu alayhi wa sallam) is conveying.
With this clarification, the difference between the narrator (rawi) and the narrated (marwi), as well as between recitation (tilawah) and what is recited (matlu), becomes clear.
And this is the intended point.

Hadith Commentary:
The correspondence between the hadith and the chapter is evident; the purpose is that Allah grants much greater reward for this deed than its actual performance.

Hadith Commentary:
Vocabulary of the Hadith:
Bā‘:
Bū‘ and rubū‘—all three mean the span of both hands when stretched out,
which is considered equivalent to four handspans.