However, the essence and nature of the [infinite] Ein Sof-light is in no way subject to space; hence, it cannot be said that this light is to be found in Atzilut in one manner and in another manner in the lower three worlds of Beriah, Yetzirah, and Asiyah and all their ramifications:

אָמְנָם, מְצִיאוּתוֹ וּמַהוּתוֹ שֶׁל אוֹר הָאֵין־סוֹף – אֵינוֹ בְּגֶדֶר מָקוֹם כְּלָל,

rather, it encompasses all worlds equally.

וְסוֹבֵב כָּל עָלְמִין בְּשָׁוֶה,

[Thus, G-d says,] “I fill the heavens and earth”45—uniformly.

וְ"אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא" בְּהַשְׁוָואָה אַחַת,

Likewise, “There is no place—or spiritual level—devoid of Him,”46 even in this physical world.

וְ"לֵית אֲתַר פָּנוּי מִינֵּיהּ" אַף בָּאָרֶץ הַלֵּזוּ הַגַּשְׁמִית,

[The Divine light is present,] however, [only] in an “encompassing” and “encircling” manner—not in a palpable indwelling, but in a concealed transcendence,

רַק, שֶׁהוּא בִּבְחִינַת מַקִּיף וְסוֹבֵב,

as this concept (i.e., makif, or sovev kol almin) is explained in Likkutei Amarim.47

וּכְמוֹ שֶׁנִּתְבָּאֵר הַפֵּירוּשׁ בְּלִקּוּטֵי אֲמָרִים,

As to the presence in the worlds of the very essence and nature of the [infinite] Ein Sof-light, this is not by way of an extension and investment of the life-force, thereby animating them and bringing them into being from ayin to yesh.

וְלֹא הִתְפַּשְּׁטוּת וְהִתְלַבְּשׁוּת הַחַיּוּת לְהַחֲיוֹתָם וּלְהַוּוֹתָם מֵאַיִן לְיֵשׁ,

For even creation ex nihilo, though it involves a concealed power of the Ein Sof-light, is by definition an act of revelation and expansion that takes place by means of the sefirot and spiritual levels that draw down and reveal this concealed power. This cannot result directly from the essence of the Ein Sof-light that is utterly concealed within creation.

Rather, [this extension of life-force and creative power emanates] only by means of a radiance from a radiance of the radiance, etc., from the kav, as discussed above.

כִּי אִם עַל־יְדֵי הֶאָרָה דְהֶאָרָה דְהֶאָרָה וְכוּ' מֵהַ"קַּו", כַּנִּזְכָּר לְעֵיל.

Also, from the [transcendent Ein Sof-] light that “encircles” and “encompasses” the Four Worlds—Atzilut, Beriah, Yetzirah, and Asiyah—uniformly,

וְגַם מֵאוֹר־אֵין־סוֹף הַסּוֹבֵב וּמַקִּיף לְאַרְבַּע עוֹלָמוֹת אֲצִילוּת־בְּרִיאָה־יְצִירָה־עֲשִׂיָּה בְּשָׁוֶה,

there is a radiance to the inner kav, by way of the kelim of the ten sefirot of Beriah, Yetzirah, and Asiyah.

מֵאִיר אֶל הַקַּו הַפְּנִימִי דֶּרֶךְ הַכֵּלִים דְּי' סְפִירוֹת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה,

The kelim thus encompass and transcend the light that is vested within them.

By its radiance within the kelim, it endows them with power and strength to create yesh from ayin.

וּבְהֶאָרָתוֹ תּוֹךְ הַכֵּלִים נוֹתֵן בָּהֶם כֹּחַ וָעוֹז לִבְרוֹא יֵשׁ מֵאַיִן.

It has already been explained that the creation of the respective beings of each of the Four Worlds comes about through the kelim of the sefirot of that particular world. Their ability to create yesh from ayin (which can come about only from the essence of the Ein Sof-light that encompasses all worlds) results from the radiance of the encompassing light within them.

Now, because creation takes place by means of the kelim, which are finite and diverse, and the infinite light radiates within and through them,

וּמֵאַחַר שֶׁהַבְּרִיאָה הִיא עַל־יְדֵי הַכֵּלִים,

created beings are numerous and diverse, limited and finite,

לָזֹאת הֵם הַנִּבְרָאִים בִּבְחִינַת רִיבּוּי וְהִתְחַלְּקוּת וּגְבוּל וְתַכְלִית,

especially since [the Divine radiation which brought them into being is revealed] by means of the letters, as explained above, for these letters (of speech) are even more finite and more diverse than the kelim.

וּבִפְרָט עַל־יְדֵי הָאוֹתִיּוֹת, כַּנִּזְכָּר לְעֵיל.

To summarize: Both the indwelling aspect (the kav) and the transcendent (“encompassing”) aspect of the [infinite] Ein Sof-light are present not only within the sefirot, the neshamah, nefesh-ruach, and the kelim of each of the worlds but also within all the created beings of these worlds. The difference lies only in the degree of manifestation—whether it be a “radiance,” a “radiance of a radiance,” or a “radiance of a radiance of a radiance.”

When the creative light is present at the first and most direct level (“radiance”), though it is not the essence of the [infinite] Ein Sof-light that is manifest, the light will still be of the same nature; it retains the same mahut. When it manifests as a “radiance of a radiance,” the creative light will be essentially different and merely bear some external resemblance to its source in the manner of its manifestation; only its metziut remains Divine. When, however, it is manifest as a “radiance of a radiance of a radiance,” as is the case with all created beings, it does not retain even the metziut of the original radiance; the Divine radiance merely descends into the metziut of the created being.