וזהו שכתוב בתיקונים, תיקון נ״ז, דלית אתר פנוי מיניה, לא בעילאין ולא בתתאין

And this is what is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, neither in the upper worlds nor in the lower worlds”;

Thus we find it explicitly stated in Tikkunei Zohar that G‑d Himself is to be found within the lower worlds, the lowest of which is this physical world.

וברעיא מהימנא, פרשת פנחס: איהו תפיס בכולא, ולית מאן דתפיס ביה כו׳, איהו סובב כל עלמין כו׳, ולית מאן דנפיק מרשותיה לבר, איהו ממלא כל עלמין כו׳, איהו מקשר ומיחד זינא לזיניה, עילא ותתא

and in the portion of Zohar called Ra‘aya Mehemna, on Parshat Pinchas, we read: “He grasps all and none can grasp Him…. He encompasses all worlds…and no one goes out from His domain; He fills or permeates all worlds...; He binds and unites a kind to its kind, upper with lower,

ולית קורבא בד׳ יסודין אלא בקודשא בריך הוא, כד איהו בינייהו

and there is no closeness in the four elements of which this corporeal world is comprised except through the Holy One, blessed be He, when He is within them.“

It is only through His power that these four inherently contradictory elements are bound together.

עד כאן לשונו

Until here are the words [of Ra‘aya Mehemna].

ורצונו לומר: לית מאן דתפיס ביה, שאין מי שיתפוס בהשגת שכלו, מכל שכלים העליונים, במהותו ועצמותו של הקב״ה

“None can grasp Him” means that there is no one, [even] amongst all the “Supernal Intelligences,” i.e., the incorporeal creatures of the higher spiritual worlds whose apprehension of Divinity is superhuman, who can grasp by means of his intellect the Essence and Being of the Holy One, blessed be He;

כמו שכתוב בתקונים: סתימא דכל סתימין

as it is written in Tikkunim, “[He is] hidden from all the [spiritual worlds which are themselves] hidden from physical creatures,

ולית מחשבה תפיסא בך כלל

and no thought can grasp You at all.“

The point being made here is that G‑d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp” — the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G‑d also means that nothing can effect a change in Him.

When a person makes something he will inevitably be “grasped” by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G‑d, however, His creation of all existing beings causes no change in Him whatever: they do not hold Him (so to speak) in their “grasp”.

From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree of tzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not “grasp” Him. In the Alter Rebbe’s words:

וגם בתחתונים, אף על גב דאיהו ממלא כל עלמין

And even in the lower worlds there are none that “grasp” Him, even though “He permeates all worlds” and animates them with a life-force suited to each individual created being in particular,

אינו כנשמת האדם תוך גופו, שהיא נתפסת תוך הגוף עד שמתפעלת ומקבלת שינויים משינויי הגוף וצערו, מהכאות או קרירות או חמימות האש וכיוצא

[for this vestment] is not like [that of] the soul of a man which clothes itself within his body, and is grasped within [it] to the extent that it is affected and influenced by changes involving the body and its pain, such as from blows or cold or the heat of fire and the like.

מה שאין כן בהקב״ה, שאינו מקבל שום שינוי משינויי עולם הזה, מקיץ לחורף ומיום ללילה

The Holy One, blessed be He, however, is not affected by any of the changes of this world, from summer to winter and from day to night,

כדכתיב: גם חשך לא יחשיך ממך, ולילה כיום יאיר

as it is written,1 “Even darkness does not obscure for You, and the night illuminates like the day,”

לפי שאינו נתפס כלל תוך העולמות, אף על גב דממלא לון

for He is not grasped within the worlds at all, even though He fills them.