Chapter 2

It is evident that when the [above-mentioned] Midrash says that "the essence of the Shechinah was originally found in this lowly world," it refers to this physical world; indeed, the Midrash goes on to explain that through the sin of the "Tree of Knowledge" the Shechinah departed from earth to heaven, and by giving the Torah on Mt. Sinai G-d "returned to [His] garden -- to [His] bridal chamber."

Just as the sin itself of the "Tree of Knowledge" made possible sin in general, for it precipitated and brought about the sins of Cain and Enosh as well as later sins, so too, with regard to the effect of sin, which is the banishment of the Divine Presence: it was the sin of the "Tree of Knowledge" that was responsible for the most significant stage in the departure of the Shechinah -- its ascent specifically from this physical world.

For just as "the essence of the Shechinah was originally found in this lowly world," i.e., in this physical world, so too, the most significant stage in its departure was specifically the move from this world to heaven -- and this move was brought about by the sin of the "Tree of Knowledge."

This also explains why [the Rebbe, of blessed memory] does not include the sin of the "Tree of Knowledge" together with the other sins [that caused the further departure of the Shechinah], but lists it separately.

For the sins of Cain and Enosh [as well as the later sins] caused the Shechinah to depart from one heaven to the next, whereas the sin of the "Tree of Knowledge" caused its departure from earth to heaven.

Apart from the fact that this stage in the distancing of the Divine is the one that most affects us [in this world], this stage is also [objectively] the most significant.

[The Rebbe, of blessed memory] continues his discourse [by quoting the conclusion of the Midrash]:

"Thereafter, seven tzaddikim arose whose divine service drew the Divine Presence down once more into this world below.

"Through the merit of Avraham the Shechinah was brought down from the seventh heaven to the sixth...." (And after abridging the continuation of the Midrash the Rebbe concludes:) "...until, Moshe, the seventh of these tzaddikim (and `all those who are seventh are cherished'), drew the revelation of the Shechinah down once again into this world below."

The main step in the drawing down [of the Shechinah] was thus taken by Moshe, for it was he who returned the Shechinah to this world.

Just as the principal stage in its withdrawal and ascent was the departure from this world caused by the sin of the "Tree of Knowledge," so too, the principal stage in the descent and return of the Shechinah was accomplished when it was drawn down into this world.

Apart from the fact that this stage in the drawing down of the Divine is the one that most affects us [in this world], this stage is also [objectively] the most significant.

And it was specifically through Moshe that the Shechinah was drawn down, the reason being -- as explained parenthetically in the maamar, that "all those who are seventh are cherished."