In sec. 1, the Rebbe quotes the Alter Rebbe’s statement in Likkutei Torah that when one does not view the Torah and its mitzvos as continuously new, “his bitterness and joy stem from matters of this world, and then the spark of G‑d within him is in exile within his animal soul.” The Rebbe then raises the question: It would seem that even when a person does not operate on such a high level of spiritual consciousness, it is still possible that his life be focused on spiritual values and not material ones. Why, then, does the Alter Rebbe make such an absolute statement? In the present section, the Rebbe uses the concepts explained in the previous sections to begin resolving that question:
The two expressions of G‑dly light, the light that is sovev kol almin and the light that is memale kol almin, correspond to two of G‑d’s names, Havayah and Elokim, respectively.וְהִנֵּה שְׁנֵי הָעִנְיָנִים דְּסוֹבֵב וּמְמַלֵּא הֵם שְׁנֵי הַשֵּׁמוֹת דַּהֲוָיָ' וֶאֱלֹקִים.
In many sources in Chassidus1 it is explained that G‑dly light is identified with His name Havayah, and that the keilim, the vessels that contain – and by doing so constrict – the revelation of that light, are identified with His name Elokim. Nevertheless,
several other sources in Chassidus2 offer a different explanation: that G‑d’s name Elokim refers not only to the shield and covering that conceals and hides the light of His name Havayah;וְכַמְּבֹאָר בְּכַמָּה מְקוֹמוֹת דְּשֵׁם אֱלֹקִים הוּא לֹא רַק הַמָּגֵן וְנַרְתֵּק שֶׁמַּעֲלִים וּמַסְתִּיר עַל הָאוֹר דְּשֵׁם הֲוָיָ',
but rather, that even the light of His name Havayah as it is drawn down and limited by His name Elokim – i.e., the light enclothed within the keilim, – that becomes the source for the existence of the created beings,אֶלָּא שֶׁגַּם הָאוֹר דְּשֵׁם הֲוָיָ' כְּמוֹ שֶׁנִּמְשָׁךְ וּמִתְצַמְצֵם עַל יְדֵי שֵׁם אֱלֹקִים לִהְיוֹת מָקוֹר לַנִּבְרָאִים,
which as a whole refers to the G‑dly light that is memale kol almin,שֶׁבִּכְלָלוּת הוּא אוֹר הַמְמַלֵּא,
is identified with the name Elokim.נִקְרָא אֱלֹקִים.
Since the purpose of this light is to shine within the Spiritual Cosmos, and since it adapts itself to the structure that prevails within that framework of existence, it too can be deemed Elokim.
As is well known,3 the potential for the body to conceal the soulוְעַל פִּי הַיָּדוּעַ דְּזֶה שֶׁהַגּוּף מַעֲלִים עַל הַנֶּפֶשׁ הוּא
results from the fact that the source of the Divine soul is G‑d’s name Havayahכִּי שֹׁרֶשׁ הַנֶּפֶשׁ הוּא מֵהֲוָיָ'
and the source of the body is G‑d’s name Elokim.4וְשֹׁרֶשׁ הַגּוּף הוּא מֵאֱלֹקִים,
Therefore, just as G‑d’s name Elokim conceals the light of His name Havayah,וְלָכֵן כְּמוֹ שֶׁאֱלֹקִים מַעֲלִים עַל הֲוָיָ'
so too, the body conceals the light of the soul.כֵּן הַגּוּף מַעֲלִים עַל הַנֶּפֶשׁ.
It is possible to say that a similar concept applies with regard to G‑d’s lights that are sovev kol almin and memale kol almin,יֵשׁ לוֹמַר, שֶׁעַל דֶּרֶךְ זֶה הוּא גַּם בְּהָעִנְיָן דְּסוֹבֵב וּמְמַלֵּא
[for His light that is memale kol almin is also called Elokim, as mentioned above]:[שֶׁגַּם אוֹר הַמְמַלֵּא נִקְרָא אֱלֹקִים, כַּנִּזְכָּר לְעֵיל],
For a person to know and feel that the matters of the soul are of primary importanceשֶׁבִּכְדֵי שֶׁהָאָדָם יֵדַע וְיַרְגִּישׁ שֶׁהָעִקָּר הוּא עִנְיְנֵי הַנְּשָׁמָה
and that material matters are secondary,וְעִנְיְנֵי הַגּוּף הֵם רַק טָפֵל,
there must be a union of G‑d’s lights that are sovev kol almin and memale kol almin.הוּא עַל יְדֵי יִחוּד סוֹבֵב וּמְמַלֵּא.
The rationale is that from the standpoint of G‑d’s light that is memale kol almin (as it exists in and of itself, as it were),דִּבְאוֹר הַמְמַלֵּא (כְּמוֹ שֶׁהוּא מִצַּד עַצְמוֹ)
since it is the source for the created beingsלִהְיוֹתוֹ מָקוֹר לַנִּבְרָאִים
and the created beings are significant for it,וְהַנִּבְרָאִים תּוֹפְסִים מָקוֹם לְגַבֵּי',
True, it is G‑d’s light that is memale kol almin that brings into being, and generates life for, the created beings. Nevertheless, since this light exists for that express purpose, i.e., to generate that vitality, the existence of these created beings is of significance for it; indeed, they are the very reason for its existence. As such,
material matters possess a certain degree of importance.יֵשׁ תְּפִיסַת מָקוֹם לְעִנְיְנֵי הַגּוּף,
Through the fusion of G‑d’s lights that are sovev kol almin and memale kol almin,וְעַל יְדֵי הַיִּחוּד דְּסוֹבֵב וּמְמַלֵּא,
i.e., that the revelation of G‑d’s infinite light that transcends the worlds shine even within G‑d’s light that becomes a source of the worlds,שֶׁגַּם בְּהָאוֹר כְּמוֹ שֶׁנַּעֲשֶׂה מָקוֹר לָעוֹלָמוֹת מֵאִיר הַגִּלּוּי דְּאוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵעוֹלָמוֹת,
for – from the perspective of G‑d’s infinite light – all existence is of no importance for Him,דְּכוֹלָא קַמֵּי' כְּלָא חֲשִׁיב,
it is possible to attain the awareness that material matters exist solely for the sake of the soul.עַל יְדֵי זֶה יֶשְׁנָהּ הַהַכָּרָה שֶׁעִנְיְנֵי הַגּוּף הֵם רַק בִּשְׁבִיל הַנְּשָׁמָה.
The influence of G‑d’s light that is memale kol almin engenders a consciousness of the existence of the worlds and of material reality within a person. Nevertheless, due to the fusion of this light with the light that is sovev kol almin, the perception of that reality is overwhelmed by the awareness of this higher light, to the extent that it is evident that G‑dliness is the purpose of all existence.
On this basis, it is possible to explain the statement in Likkutei Torahוְעַל פִּי זֶה יֵשׁ לְבָאֵר מַה שֶּׁכָּתוּב בְּלִקּוּטֵי תוֹרָה
that when one lacks the awareness that the Torah and its mitzvos are renewed each day, his bitterness and joy will stem from matters of this world.דְּכַאֲשֶׁר לֹא יֶשְׁנוֹ הָעִנְיָן דִּבְכָל יוֹם כַּחֲדָשִׁים אֲזַי הַמְּרִירוּת וְהַתַּעֲנוּג שֶׁלּוֹ הֵם מֵעִנְיְנֵי עוֹלָם הַזֶּה,
As will be explained in the following section, the lack of spiritual inspiration has a twofold effect: not only is the higher light lacking and thus, the person’s performance of mitzvos is not infused with heightened spiritual energy, in addition, he is dragged down into worldly matters.
For the possibility of the fusion of G‑d’s lights that are sovev kol almin and memale kol almin,כִּי בִּכְדֵי שֶׁיִּהְיֶ' הַיִּחוּד דְּסוֹבֵב וּמְמַלֵּא,
which leads to the perspective that the matters of this world hold no independent importance for him, as explained in this section,שֶׁעַל יְדֵי זֶה עִנְיְנֵי עוֹלָם הַזֶּה אֵינָם תּוֹפְסִים מָקוֹם אֶצְלוֹ,
results from a person’s performing the mitzvos permeated by the realization that they are renewed each day, as explained at the conclusion of the previous section.הוּא עַל יְדֵי שֶׁקִּיּוּם הַמִּצְוֹת שֶׁלּוֹ הוּא בְּאֹפֶן דִּבְכָל יוֹם כַּחֲדָשִׁים.
When a person lacks the awareness that the Torah and its mitzvos are renewed each day, he is functioning within the constraints of time; he is thus relating to the Divine light that is memale kol almin. From the standpoint of that level of Divine light, matters of the world possess a certain measure of importance. Hence, ultimately, matters of this world will affect him and ultimately arouse within him either bitterness or joy. Only through exposure to the transcendent influence of the light that is sovev kol almin will he be able to rise above material consciousness and focus primarily on the spiritual.

Summary

Sec. 1 cites the Alter Rebbe’s statement in Likkutei Torah that when one does not view the Torah and its mitzvos as new continuously, “his bitterness and joy stem from matters of this world, and then the spark of G‑d within him is in exile within his animal soul.”
From the standpoint of G‑d’s light that is memale kol almin (as it exists in and of itself, as it were), since it is the source of the created beings and since the created beings are significant for it, material matters possess a certain degree of importance. Hence, ultimately, matters of this world will affect a person and eventually arouse either bitterness or joy. Only through exposure to the transcendent influence of the light that is sovev kol almin will he be able to rise above material consciousness and focus primarily on the spiritual.