Now, “[G-d created] this opposite that”46:

וְהִנֵּה, "זֶה לְעוּמַּת זֶה",

Since the entire dynamic of the holy “side” of the universe has its counterpart in the “other side,” the sitra achara, the abovementioned ten sefirot of holiness (and likewise the ten corresponding faculties of the G-dly soul) each have their unholy counterpart:

there are “ten crowns of impurity.”47

יֵשׁ עֲשָׂרָה כִּתְרֵי דִמְסָאֲבוּתָא,

From these issue the souls of the nations, which are also comprised of the very same ten levels.

וּמֵהֶן נִמְשָׁכוֹת נַפְשׁוֹת הָאוּמּוֹת – גַּם כֵּן כְּלוּלוֹת מֵעֶשֶׂר בְּחִינוֹת אֵלּוּ מַמָּשׁ.

The exposition of Sefer Hagilgulim48 on the verse, “That man rules over man, to his detriment,”49 is common knowledge:

וּמוּדַעַת זֹאת בָּאָרֶץ, מַה שֶּׁכָּתוּב בְּ"סֵפֶר הַגִּלְגּוּלִים" עַל פָּסוּק "אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ":

it refers to the mystery of the exile of the Shechinah in the midst of the kelipot, in order to animate them and to empower them to rule in the present time of exile.

שֶׁהוּא סוֹד גָּלוּת הַשְּׁכִינָה בְּתוֹךְ הַקְּלִיפּוֹת, לְהַחֲיוֹתָם וּלְהַשְׁלִיטָם עַתָּה בִּזְמַן הַגָּלוּת,

“Man rules over man” thus means that the “evil man” (of kelipah) rules over the “sacred man” (i.e., the holy “side” of the universe).

However, this [temporary dominion of evil] is “to his [ultimate] detriment…,” for its underlying intent is that the sparks of holiness that are found within evil be extracted and elevated.

אֲבָל הוּא "לְרַע לוֹ" וְכוּ'.

This is why the nations presently dominate the Jewish people,50

וְלָכֵן הָאוּמּוֹת שׁוֹלְטִין עַתָּה עַל יִשְׂרָאֵל,

for the souls of the nations [derive] from the kelipot, in which the Shechinah is vested in a state of exile, empowering them to rule.

לִהְיוֹת – נַפְשׁוֹת הָאוּמּוֹת מֵהַקְּלִיפּוֹת אֲשֶׁר הַשְּׁכִינָה מִתְלַבֶּשֶׁת בִּבְחִינַת גָּלוּת בְּתוֹכָם.

Though extensive exposition is required as to how and what is the manner in which the Shechinah is invested in the exile of the kelipot, nevertheless, it is truly so.

וְהִנֵּה, אַף שֶׁזֶּה צָרִיךְ בֵּיאוּר רָחָב אֵיךְ וּמָה, מִכָּל מָקוֹם הָאֱמֶת כֵּן הוּא.

Despite this, the kelipot and the nations receive their nurture and life-force only from a reflection extended to them from the hindmost dimension of holiness,

אֶלָּא שֶׁאַף־עַל־פִּי־כֵן, אֵין הַקְּלִפּוֹת וְהָאוּמּוֹת יוֹנְקִים וּמְקַבְּלִים חַיּוּת אֶלָּא מֵהֶאָרָה הַנִּמְשֶׁכֶת לָהֶם מִבְּחִינַת אֲחוֹרַיִים דִּקְדוּשָּׁה,

“in the manner of one who [unwillingly] throws [something] over his shoulder [to his enemy],” as explained in the Tanya, ch. 22.

"כְּמַאן דְּשָׁדֵי בָּתַר כַּתְפֵיהּ",

And even that is by way of numerous and intense contractions and screens until this radiance becomes vested in the materiality of this world,

וְאַף גַּם זֹאת עַל־יְדֵי צִמְצוּמִים וּמָסָכִים רַבִּים וַעֲצוּמִים, עַד שֶׁנִּתְלַבְּשָׁה הֶאָרָה זוֹ בְּחוּמְרִיּוּת עוֹלָם הַזֶּה,

dispensing wealth and honor and all physical pleasures unto the nations.

וּמַשְׁפַּעַת לָאוּמּוֹת עוֹשֶׁר וְכָבוֹד וְכָל תַּעֲנוּגִים גַּשְׁמִיִּים.

Jews, however, elicit [their sustenance] from the supernal countenance (the panim, or pnimiyus, i.e., the innermost aspect of Divinity), as it is written, “May G-d make His Countenance shine upon you,”51

מַה־שֶּׁאֵין־כֵּן יִשְׂרָאֵל, יוֹנְקִים מִבְּחִינַת פָּנִים הָעֶלְיוֹנִים, כְּמוֹ שֶׁכָּתוּב: "יָאֵר ה' פָּנָיו אֵלֶיךָ",

each according to the source of his soul up to the most elevated of levels.

כָּל אֶחָד וְאֶחָד לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ עַד רוּם הַמַּעֲלוֹת: