In a truly similar manner, figuratively speaking, does the blessed Ein Sof fill all worlds so as to animate them.

וְכָכָה מַמָּשׁ, עַל דֶּרֶךְ מָשָׁל, אֵין־סוֹף בָּרוּךְ־הוּא מְמַלֵּא כָּל עָלְמִין לְהַחֲיוֹתָם,

There is a marked similarity between the soul pervading the body and Ein Sof permeating all the worlds: Just as in the analogy, the soul is found within and suffuses the entire body, in a parallel manner, Ein Sof fills and is found in all worlds.

And in each world, there are creatures without limit or end, myriads upon myriads of various grades of angels and souls, and so on,

וּבְכָל עוֹלָם יֵשׁ בְּרוּאִים לְאֵין קֵץ וְתַכְלִית, רִבּוֹא רְבָבוֹת מִינֵי מַדְרֵגוֹת מַלְאָכִים וּנְשָׁמוֹת כוּ',

and so, too, is the abundance of the worlds without end or limit, one higher than the other, and so on.

וְכֵן רִיבּוּי הָעוֹלָמוֹת אֵין לוֹ קֵץ וּגְבוּל, גָּבוֹהַּ עַל גָּבוֹהַּ כוּ'.

In the realm of the spirit, separate and distinct entities are the result of their being on different spiritual grades and levels. Thus, a multitude of worlds implies a multitude of varying levels of spirituality. Hence the sheer numerousness of worlds and created beings: each differs from the other in its spiritual gradation.

Earlier on, when explaining his analogy, the Alter Rebbe pointed out that despite the vast differences that exist between one bodily organ and the other, the soul’s essence is equally to be found in them all. He now goes on to explain that in the analogue of the Ein Sof as well, the essence of the Ein Sof is found in a hidden manner equally within all worlds.

Now, the core and essence of the blessed Ein Sof is the same in the higher and lower worlds, as in the example of the soul mentioned above, wherein the Alter Rebbe explained that the soul’s core and essence is not divisible, and thus, it cannot be said of it that it is found in the brain to a greater extent than it is found in the feet,

וְהִנֵּה, מַהוּתוֹ וְעַצְמוּתוֹ שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא שָׁוֶה בָּעֶלְיוֹנִים וְתַחְתּוֹנִים, כִּמְשַׁל הַנְּשָׁמָה הַנִּזְכָּר לְעֵיל,

and as it is written in the Tikkunim that “He is hidden from all the hidden.”

וּכְמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים: "דְּאִיהוּ סְתִימוּ דְכָל סְתִימִין",

This means to say that even in the higher, hidden worlds, He is hidden and concealed within them, just as He is hidden and concealed in the lower worlds,

פֵּירוּשׁ, דַּאֲפִילוּ בְּעָלְמִין סְתִימִין דִּלְעֵילָּא, הוּא סָתוּם וְנֶעְלָם בְּתוֹכָם, כְּמוֹ שֶׁהוּא סָתוּם וְנֶעְלָם בַּתַּחְתּוֹנִים,

Thus, the intent of the Tikkunei Zohar is not that G-d is more concealed than are all other hidden things but that He is concealed even from the hidden worlds. The reason for this being:

for no thought can apprehend Him at all, even in the higher worlds.

כִּי "לֵית מַחֲשָׁבָה תְּפִיסָא בֵיהּ כְּלָל", אֲפִילוּ בְּעוֹלָמוֹת עֶלְיוֹנִים,

Because G-d is equally concealed from all worlds, no distinction can be made between higher and lower; He defies the comprehension of the higher worlds to the same degree that He cannot be apprehended in the lower worlds.

And he is found, i.e., with regard to where G-d is to be found: just as He is found there—in the higher worlds—so is He to be found in the very lowest worlds.

וְנִמְצָא, כְּמוֹ שֶׁמָּצוּי שָׁם – כָּךְ נִמְצָא בַּתַּחְתּוֹנִים מַמָּשׁ.

The difference between the higher and lower worlds is with regard to the flow of vitality, which the blessed Ein Sof causes to flow and illumine in a manner of “revelation out of concealment,”

וְהַהֶבְדֵּל שֶׁבֵּין עוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים, הוּא מִצַּד הַמְשָׁכַת הַחַיּוּת אֲשֶׁר אֵין־סוֹף בָּרוּךְ־הוּא מַמְשִׁיךְ וּמֵאִיר בִּבְחִינַת גִּילּוּי מֵהַהֶעְלֵם

The Alter Rebbe will soon conclude that this revelation is intended for the purpose of vitalizing the worlds and their inhabitants, for the vitality of all worlds and creatures derives from the revelation of G-dliness within them. Thus, the difference between the higher and lower worlds lies in the varying degrees of Divine revelation within them.

With regard to “revelation out of concealment,” the Alter Rebbe now states parenthetically that this manner of revelation is one of the reasons why the G-dly vitality found within the worlds is called “light.”

(which is one of the reasons why the influence and flow of this vitality is figuratively called “light”),

[שֶׁזֶּה אֶחָד מֵהַטְּעָמִים שֶׁהַהַשְׁפָּעָה וְהַמְשָׁכַת הַחַיּוּת מְכוּנָּה בְּשֵׁם "אוֹר" עַל דֶּרֶךְ מָשָׁל],

In Kabbalistic literature, the flow and vitality of G-dliness is termed “light” rather than shefa (“flux”), as it is termed in Jewish speculative philosophy (chakirah). “Light” signifies “revelation out of concealment”: previously, the light had been concealed within the luminary, the source of the light, and subsequently, it is drawn forth from this source and is revealed as light. Thus, in the case of “revelation out of concealment,” only a minute illumination of the source is drawn down into a revealed state. Not so with shefa, where it is the actual “flux” and “stream” of the source that flows down and is revealed. Hence the phrase וְשִׁפְעַת מַיִם (“a flow of water”; Job 22:11): the selfsame water that was previously in one place flows to another place.

The abovementioned “revelation out of concealment” of light serves the purpose of:

thereby animating the worlds and the creatures therein.

לְהַחֲיוֹת הָעוֹלָמוֹת וְהַבְּרוּאִים שֶׁבָּהֶם,

Herein lies the difference between the higher and lower worlds:

For the higher worlds receive this vitality and light in a somewhat more revealed form than do the lower,

שֶׁהָעוֹלָמוֹת הָעֶלְיוֹנִים מְקַבְּלִים בִּבְחִינַת גִּילּוּי קְצָת יוֹתֵר מֵהַתַּחְתּוֹנִים,

I.e., even in the higher worlds, this light and vitality is not manifestly revealed.

and all creatures therein—in the higher worlds—receive the revealed aspect of vitality, albeit each according to its capacity and nature,

וְכָל הַבְּרוּאִים שֶׁבָּהֶם מְקַבְּלִים כָּל אֶחָד כְּפִי כֹּחוֹ וּתְכוּנָתוֹ,

Just as in the analogy, each bodily organ receives vitality from the brain according to its “character and nature,” so, too, does the Alter Rebbe state in the analogue that each creature receives its vitality according to its “capacity and nature.” (—Note by the Rebbe.) This means that each being receives vitality according to its capacity to have the life-force and vitality revealed within it and according to the manner in which this vitality is to be revealed, whether as a revelation of intellect and comprehension or in an emotive manner.

(“But this is not to say that the ‘nature’ conceals the revelation; rather, ‘it imbues and illumines it.’”—Note by the Rebbe.)

which is the nature and form of the particular flow with which the blessed Ein Sof imbues and illumines it.

שֶׁהִיא תְּכוּנַת וּבְחִינַת הַמְשָׁכָה הַפְּרָטִית אֲשֶׁר אֵין־סוֹף בָּרוּךְ־הוּא מַמְשִׁיךְ וּמֵאִיר לוֹ;

But the lower worlds and creatures, even the spiritual ones, do not receive the Divine life-force in quite such a revealed form as it is received in the higher worlds,

וְהַתַּחְתּוֹנִים, אֲפִילוּ הָרוּחָנִיִּים, אֵינָם מְקַבְּלִים בִּבְחִינַת גִּילּוּי כָּל כָּךְ,

but only by means of many garments, wherein the blessed Ein Sof invests the vitality and light which He causes to flow and shine on them in order to animate them.

רַק בִּלְבוּשִׁים רַבִּים אֲשֶׁר אֵין־סוֹף בָּרוּךְ־הוּא מַלְבִּישׁ בָּהֶם הַחַיּוּת וְהָאוֹר אֲשֶׁר מַמְשִׁיךְ וּמֵאִיר לָהֶם לְהַחֲיוֹתָם.

The Divine life-force is garbed in many garments so as not to be revealed. This concealment involves not only a multitudinous profusion of garments—a quantitative manner of concealment—but a qualitative one as well: There is a vast difference between the insubstantial garments that conceal the vitality in the higher worlds and the much denser garments necessary to conceal the G-dly vitality to the degree that creation of the physical becomes possible.

Were there merely to be a vast quantity of ethereal garments, the Divine life-force would only be capable of creating spiritual beings and not physical ones; in order for this physical world with its corporeal creatures to be created, much denser garments were necessary. It is this that the Alter Rebbe now goes on to explain:

These garments, wherein the blessed Ein Sof invests and conceals the light and vitality, are so strong and powerful,

וְכָל כָּךְ עָצְמוּ וְגָבְרוּ הַלְּבוּשִׁים אֲשֶׁר אֵין־סוֹף בָּרוּךְ־הוּא מַלְבִּישׁ וּמַסְתִּיר בָּהֶם הָאוֹר וְהַחַיּוּת,

I.e., the garments are not only numerous in quantity, but they are also of such a type that their ability to conceal is greater than that of ordinary garments,

that thereby, with this life-force and light, He created this world that is verily corporeal and physical,6

עַד אֲשֶׁר בָּרָא בוֹ עוֹלָם הַזֶּה הַחוּמְרִי וְהַגַּשְׁמִי מַמָּשׁ,

and [G-d] creates and animates it by the vitality and light which He draws down and shines forth unto it.

וּמְהַוֵּוהוּ וּמְחַיֵּיהוּ בְּחַיּוּת וְאוֹר אֲשֶׁר מַמְשִׁיךְ וּמֵאִיר לוֹ,

This illumination is a light that is clothed, hidden, and concealed within the numerous and powerful garments, which hide and conceal the light and vitality,

אוֹר הַמְלוּבָּשׁ וּמְכוּסֶּה וּמוּסְתָּר בְּתוֹךְ הַלְּבוּשִׁים הָרַבִּים וְהָעֲצוּמִים הַמַּעֲלִימִים וּמַסְתִּירִים הָאוֹר וְהַחַיּוּת,

so that no light or vitality whatsoever is visibly revealed but only corporeal and physical things that appear lifeless.

עַד שֶׁאֵין נִרְאֶה וְנִגְלֶה שׁוּם אוֹר וְחַיּוּת רַק דְּבָרִים חוּמְרִיִּים וְגַשְׁמִיִּים, וְנִרְאִים מֵתִים,

Gazing at corporeal things, such as at the physical orb of Earth, can cause a person to imagine them as utterly lifeless—totally devoid of any spiritual vitality.

Yet they contain light and vitality, which constantly creates them ex nihilo, so that they shall not revert to nothing and naught as they had been prior to their creation.

אַךְ בְּתוֹכָם – יֵשׁ אוֹר וְחַיּוּת הַמְהַוֶּה אוֹתָם מֵאַיִן לְיֵשׁ תָּמִיד, שֶׁלֹּא יַחְזְרוּ לִהְיוֹת אַיִן וָאֶפֶס כְּשֶׁהָיוּ,

Creation ex nihilo must be constant: the fact that the world and its creatures were already once created during the Six Days of Creation does not suffice. Rather, there must be a constant renewal of creation from its source. Thus, the G-dly light and vitality that is responsible for creation is constantly found within created beings, albeit in a concealed fashion.

This light comes from the blessed Ein Sof, except that it is clothed in many garments,

וְאוֹר זֶה הוּא מֵאֵין־סוֹף בָּרוּךְ־הוּא, רַק שֶׁנִּתְלַבֵּשׁ בִּלְבוּשִׁים רַבִּים,

as is written in Etz Chaim that the light and vitality of the physical orb of Earth, which is seen by mortal eyes, is derived from malchut of malchut of Asiyah,

וּכְמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים, שֶׁאוֹר וְחַיּוּת כַּדּוּר הָאָרֶץ הַחוּמְרִי הַנִּרְאֶה לְעֵינֵי בָשָׂר, הוּא מִמַּלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה,

Malchut of Asiyah is the lowest sefirah of the World of Asiyah, the lowest of the Four Worlds. Malchut itself is composed of all ten sefirot, the lowest of which is malchut. Thus, malchut of malchut of Asiyah represents the lowest degree of the lowest level of Asiyah.

and in it is contained malchut of the next highest World, the World of Yetzirah, and so on; i.e., within malchut of Yetzirah, in turn, there is contained malchut of Beriah, and so on,

וּבְתוֹכָהּ – מַלְכוּת דִּיצִירָה וְכוּ',

so that in all of them—within the level of malchut of all Worlds, including the level of malchut of Asiyah—are contained the ten sefirot of the loftiest World, the World of Atzilut,7

עַד שֶׁבְּתוֹךְ כּוּלָּן – י' סְפִירוֹת דַּאֲצִילוּת

which are united with their Emanator, the blessed Ein Sof.

הַמְיוּחָדוֹת בְּמַאֲצִילָן אֵין־סוֹף בָּרוּךְ־הוּא:

Thus, even the physical orb of Earth contains G-dly light and vitality. This results from the light passing through the sefirot of the various worlds—the sefirot being the G-dliness of each world—as well as through numerous and powerfully dense garments that serve to conceal this vitality.

The difference between the higher and lower worlds will be understood accordingly: The divine light and life-force is revealed to a greater extent in the higher worlds than in the lower, and within this physical world, the light and life-force is completely concealed. However, this is the case merely in relation to the illumination of G-dliness. With regard to the core and essence of the Ein Sof, there truly exists no difference between the higher and lower worlds; He is equally concealed from all and He is equally found in them all.