Now, although G-d transcends space and time, He is nevertheless also found below, within space and time—even as space and time, i.e., the dimensions that constitute the world, exist (in their own eyes) as independent entities,

וְהִנֵּה, אַף־עַל־פִּי שֶׁהוּא יִתְבָּרֵךְ לְמַעְלָה מֵהַמָּקוֹם וְהַזְּמַן, אַף־עַל־פִּי־כֵן – הוּא נִמְצָא גַּם לְמַטָּה בְּמָקוֹם וּזְמַן,

that is, He unites with His attribute of malchut, from which space and time are derived and come into existence.

דְּהַיְינוּ, שֶׁמִּתְיַיחֵד בְּמִדַּת מַלְכוּתוֹ שֶׁמִּמֶּנָּה נִמְשָׁךְ וְנִתְהַוֶּוה הַמָּקוֹם וְהַזְּמַן,

This refers to malchut after its descent through the various tzimtzumim. However, even this level of malchut is united with G-d. Thus, G-d Who transcends time and space is also found within time and space.

The reason created beings are unable to perceive Him is that malchut conceals His Presence; they thus regard themselves as possessing independent existence subject to the limitations and divisions of time and space.

And this is yichuda tataah, or “lower-level Unity,”

וְזֶהוּ יִחוּדָא תַּתָּאָה

In this state, created beings are not totally nullified in relation to their source, the attribute of malchut, inasmuch as it allows them to be aware of their own existence.

(7[meaning] the intertwining of [the letters of the Name] Havayah within [the letters of the Name of] Adnut). In this instance, the Divine Name Havayah is intertwined and vested within the Name of Adnut; i.e., Havayah is concealed and submerged while Adnut is revealed and predominant, allowing for the creation of time and space.

[שִׁילּוּב הֲוָיָ"ה בְּאַדְנוּת בָּרוּךְ־הוּא],

I.e., His Essence and Being, which is called by the Name Ein Sof, “the Infinite One,” completely fills the whole earth temporally and spatially.

דְּהַיְינוּ, שֶׁמַּהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ, הַנִּקְרָא בְּשֵׁם "אֵין־סוֹף" בָּרוּךְ־הוּא – מָלֵא אֶת כָּל הָאָרֶץ מַמָּשׁ בִּזְמַן וּמָקוֹם,

For in the heavens above and on the earth [below] and in the four directions, everything is equally permeated with the Ein Sof-light, for [G-d] is to be found on the earth below exactly as in the heavens above,

כִּי בַּשָּׁמַיִם מִמַּעַל וּבָאָרֶץ וּלְד' סִטְרִין, הַכֹּל מָלֵא מֵאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא בְּשָׁוֶה מַמָּשׁ, כִּי כָּךְ הוּא בָּאָרֶץ מִתַּחַת כְּמוֹ בַּשָּׁמַיִם מִמַּעַל מַמָּשׁ,

for everything—including both heaven and earth—is within the dimension of space, which is utterly nullified in the Ein Sof-light,

כִּי הַכֹּל הוּא בְּחִינַת מָקוֹם – הַבָּטֵל בִּמְצִיאוּת בְּאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא,

which clothes itself in it through [G-d’s] attribute of malchut that is united with Him.

הַמִּתְלַבֵּשׁ בּוֹ עַל יְדֵי מִדַּת מַלְכוּתוֹ הַמְיוּחֶדֶת בּוֹ יִתְבָּרֵךְ.

In relation to the Ein Sof-light, which totally transcends time and space, there exists no difference between heaven and earth; G-d is found equally in heaven and upon the earth. This being so, why are time and space not totally nullified?

[They are not nullified] because [G-d’s] attribute of malchut is the attribute of tzimtzum and concealment, [whose function is] to hide the Ein Sof-light so that it will not be perceived by created beings,

רַק, שֶׁמִּדַּת מַלְכוּתוֹ הִיא מִדַּת הַצִּמְצוּם וְהַהֶסְתֵּר, לְהַסְתִּיר אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא,

so that the existence of time and space should not be completely nullified, and there will be no dimensions of time and space whatsoever, even for the lower worlds.

שֶׁלֹּא יִבָּטְלוּ הַזְּמַן וְהַמָּקוֹם מִמְּצִיאוּתָם לְגַמְרֵי, וְלֹא יִהְיֶה שׁוּם בְּחִינַת זְמַן וּמָקוֹם בִּמְצִיאוּת אֲפִילוּ לַתַּחְתּוֹנִים.

I.e., it is only because of the concealment effected by malchut that time and space exist for created beings.