This section continues the discussions of the concepts mentioned in the preceding one: that the ultimate intent of creation is this material world and not the loftier, spiritual worlds.
It goes without saying that the above statement applies1 according to the opinion cited by the Tzemach Tzedek2
that even the vessels of Atzilus are but a revelation of what was previously concealed.
The Sefiros of Atzilus are comprised of oros (“lights”) – the dynamic energy of the Sefiros – and keilim (“vessels”), the medium through which the oros are given definition and associated with the particular attribute that is manifest through a given Sefirah.
The phrase gilui hahelem, “a revelation of what was previously concealed,” is certainly an appropriate description for the lights of Atzilus. These lights are rooted in the transcendent realms of G‑dliness above that world. Nevertheless, in those transcendent realms, they are too elevated to shine in a revealed manner. As they descend into Atzilus, they are condensed and given form to the extent that their light can be revealed to lower levels.

Basi LeGani (Kehot Publication Society)

The last Chassidic discourse written by Rabbi Yosef Yitzchak Shneersohn, 10 Shvat, 1950, and the first Chassidic discourse delivered by Rabbi Menachem M. Schneerson, 10 Shvat, 1951.

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With regard to the keilim of Atzilus, by contrast, there is a difference of opinion among the kabbalists. Some maintain that they are also no more than gilui hahelem, “a revelation of what was previously concealed,” for they too are rooted in a higher source. That source is hidden and, as Atzilus comes into being, the qualities of that source are revealed.
According to the latter opinion, the logic – that creation would not be brought into being for the sake of a descent – mentioned in the previous section still applies.
Certainly, the ultimate intent of creation is not for Atzilus,
for the fact that Atzilus came into being involves a descent, i.e., both the oros and the keilim were on a higher level in their sources
and they are merely revealed levels of G‑dliness, while the creation involves G‑d’s Essence. As explained in the previous section, it cannot be said that G‑d’s Essence acts for the sake of the revealed levels of G‑dliness.
There is, however, a second opinion among the kabbalists, as cited in that source,
that the keilim are creations brought into being out of nothingness.
For in Atzilus, the keilim are entities with definition and form with a distinct identity. Hence, they can be termed yesh, “something,” and therefore, considered a new entity. Accordingly, it might be said that G‑d’s intent in creation is vested in them.
It is explained in various sources3
that the description of the keilim as creations brought into being out of nothingness is a relative statement.
The intent is not that, in an absolute sense, they are entities of actual substance (yesh) that are brought into being from nothingness.
For even the keilim of Atzilus are Elokus, G‑dliness, and cannot be described with the term yesh. Even though each Sefirah has its own identity – Chochmah (“wisdom”) is distinct from Binah (“understanding”); Chessed (“kindness”) is distinct from Gevurah (“might”) etc. – all of these (and the other six Sefiros) are subsumed within G‑d’s light to the extent that they are totally identified with G‑dliness and do not see themselves as independent entities. For example, the Chessed of Atzilus is the radiation of G‑d’s love and kindness. In contrast, the Chessed of Beriah is the angels’ love for G‑d.
Instead, they are considered as yesh me’ayin, new entities coming into being from nothingness, only in relation to the light that shines within them.
The source of the keilim is from the reshimah, the imprint left after the withdrawal of Divine light (through the first tzimtzum),
which is characterized by hiddenness.
The vessels therefore exist in such a way that their source is hidden from them.
The lights, on the other hand, are extensions of their source. Like the lights themselves, their source is also characterized by the tendency to revelation, but it is too abstract to be revealed and manifest. The lights of Atzilus bring into revelation those lights which are too transcendent to be revealed. Hence, the connection between the lights and their source is apparent. The reshimah, the source of the keilim, by contrast, is characterized by hiddenness and a tendency to withdrawal. Hence, when keilim come into existence from the reshimah, they appear as new entities.
Thus, relative to the lights, the keilim can be considered as yesh me’ayin, new entities created from nothingness.
However, in relation to their source, the reshimah, they are indeed revelations of that which was previously concealed, for the potential for the keilim existed beforehand.
Since both the lights and the keilim of the Sefiros of Atzilus are revelations of the energies that existed on a higher level before,
it is thus clear that the ultimate Divine objective in creation is not the higher worlds, since, as explained in sec. 4, this involves a descent,
but the objective is, instead, this material world where man will serve G‑d by subduing darkness and transforming it into light, as explained by the Rebbe Rayatz in his maamar Basi LeGani and elaborated upon in this maamar in the subsequent sections.
Another question can be raised concerning the concept that our material world represents the purpose of creation. It is stated4
that, at present, our observance of mitzvos increases the light within Atzilus.
If so, how can we then say that even at present, the ultimate objective of creation is specifically this world? Even if, as explained, in the Era of Mashiach, these lights will ultimately be revealed in this world, nevertheless, at present, it appears that the intent is the world of Atzilus.
The resolution to this question can be understood on the basis of the Rebbe Maharash’s explanation5 that these lights are, by way of analogy, “stored in a chest” in Atzilus.
For they are not intended for Atzilus
but for this lowly world, where they will be revealed with the arrival of Mashiach.
Indeed, they are not revealed in Atzilus even at present when they are “stored” there. Thus the fact that our Divine service generates light in Atzilus does not contradict the concept stated above: that the ultimate purpose of Creation is for G‑dliness to be drawn down into this material world.
On this basis, we can understand the Rebbe Ra­shab’s explanation6 of the above quotation from Tanya that it is impossible to postulate that “ultimately, the progressive, chainlike descent of the worlds is intended for the loftier worlds, but rather for this world,
since this constitutes a descent from the light of G‑d’s countenance for these loftier realms.”
The explanation is that the higher worlds are characterized by revelation, which implies descent, i.e., that light that was on a higher level descends to such an extent that it can be revealed to beings on a lower plane.
Moreover, G‑d’s Essence is entirely removed from the quality of revelation. Hence, inherently, all revelation involves a descent from G‑d’s Essence.
The ultimate objective of creation is this lowly world,
for it arose in G‑d’s will that He experience delight “when the forces of evil are subdued7 – which comes about through a person’s exercise of self-control, holding back and refraining from indulging his natural desires and drives –
and darkness is converted into light.”8 This reflects an even higher rung of service, transforming negative influences into positive ones.
It is written,9 “...like the superiority of light over darkness.” Chassidus10 explains that the phrase translated as “over darkness” actually reads min hachoshech, “from the darkness.” Implied is that there are two levels of light: ordinary light and a superior light that is produced by the transformation of darkness into light. G‑d’s desire in creating our material world was to bring darkness into being and for man to transform that darkness into the higher quality of light.
As the Rebbe Rayatz explains in the maamar Basi LeGani,11
the totality of our Divine service involves transforming the folly of the forces of evil to the folly of holiness. (See the following section which elaborates on this theme.)
This brings about the Divine satisfaction as expressed by the phrase, “I derive pleasure from the fact that I spoke and My will was carried out.”12
The reference to G‑d’s will in this quote, and the expression “it arose in G‑d’s will” cited above, indicate that the fact that the higher quality of light is brought about through the transformation of darkness into light is a consequence of G‑d’s will. True, this pattern is embedded in the fabric of the world’s existence, but that is so only because G‑d so desired, not because of a logical necessity that it be so.
Through such transformation, a dwelling for G‑d is drawn down into this lower world.
Just as a person’s entire essence and being becomes manifest in his home,13
so too, G‑d’s Essence will be manifest within our world.
When a person goes outside, he dresses and conducts himself in a manner suited to the people and settings he will confront, adapting his dress and his behavior according to the prevailing norms. At home, he does as he wants, clothing himself and conducting himself as he desires, giving expression to the very essence of who he is.
Similarly in the analogue, on all the different levels of the Spiritual Cosmos, G‑dliness is revealed according to “the prevailing norms,” the structure of that given world. This world, by contrast, is His dwelling. Here, He reveals His Essence.
This is the intent of our Divine service: to draw down not only the revealed levels of Divine light,
but to have G‑d’s very Essence manifest within our material world.
This is the ultimate purpose of the creation and the downward progression of all the worlds.

Summary

This section continues the discussions of the concepts mentioned in the preceding one: that the ultimate intent of creation is this material world and not the loftier, spiritual worlds, since for those realms the process of creation constitutes a descent from the light of G‑d’s countenance.
The maamar raises a question concerning that statement based on a difference of opinion found in certain kabbalistic texts as to the nature of the Sefiros of Atzilus. One opinion maintains that not only the oros (“lights”) of Atzilus, but also the keilim (“vessels”) of Atzilus are revelations of spiritual forces that existed on a higher level before Atzilus came into being. According to that opinion, there is no difficulty with the statements made in the previous section, because the descent also involves the keilim. However, according to the opinion that the keilim of Atzilus are considered as having been brought into being yesh me’ayin, from nothingness, one might say that G‑d’s intent for creation was vested in them.
Nevertheless, the description of the keilim as creations brought into being out of nothingness is a relative statement. The intent is not that, in an absolute sense, they are entities of actual substance (yesh) that are brought into being from nothingness. Instead, they are considered as yesh me’ayin only in relation to the light that shines within them. In relation to their source, the reshimah, they are indeed revelations of that which was previously concealed.
Another question can be raised concerning the concept that our material world represents the purpose of creation. It is stated that, at present, our observance of mitzvos increases the light within Atzilus. If so, how can we then say that the ultimate objective of creation is specifically this world?
This question can be resolved based on the explanation that these lights are by way of analogy, “stored in a chest” in Atzilus, but the intent is that they be revealed in this world.
Thus, the purpose of creation is that a dwelling for G‑d be created in this world by subduing its darkness and transforming it into light, and transforming the folly of the forces of evil into the folly of holiness.