Through the subjugation and transformation [of the folly of unholiness] into the folly of holiness the objective of creation is accomplished — to provide a dwelling place for G‑d in this nether world.

Indeed, the dwelling made for G‑d in this world through the subordination and transformation of materiality — [so that the Creator can say,] "I have returned to My garden" — is superior to [that which existed] before the sin [of the "Tree of Knowledge"].

Just as when one razes a building in order to replace it with a new one, the new building must obviously be better than the old, so too must we say that the subordination and transformation of materiality build a superior dwelling [to that which existed before the sin of the "Tree of Knowledge"].

And so too does it state in the maamar, that "through the subordination of the forces of evil, the glory of G‑d rises [and is diffused] throughout all the worlds" — a reference to a degree of illumination that is found equally in all worlds.

While it is true that the expression used in the maamar is that of a light that "encompasses" all worlds, the intention cannot possibly be that there is drawn down a level of illumination that falls within the category of worlds, but nevertheless only encompasses them.

Rather the intent [of the maamar] is that there is drawn down a degree of illumination that utterly transcends the category of worlds. This revelation is therefore described by the verb istaleik [lit. "rises"].

This also explains why the demise of tzaddikim is termed histalkus, for this term suggests the revelation of an exceedingly brilliant light, [such as that brought about by the passing of a tzaddik.]

There are two epistles in Iggeres HaKodesh that explain [the kind of demise that is described by the term] histalkus.

In the second, it is explained in terms of its relationship to the sin-offering of the Red Heifer [which was offered outside the three camps].

Those offerings that are made inside [the precincts of the Sanctuary] are unable to purify and elevate the three completely unholy kelipos.

This can be accomplished only through an offering that is made outside it — such as the Red Heifer, which was offered outside. It is to this that the passing of tzaddikim is likened.

At present we lack the [expiation of the] Red Heifer, for our sins demanded that we be exiled from our land. But there has transpired the demise of tzaddikim.

Concerning the passing of tzaddikim we find two Rabbinic comments: "The demise of tzaddikim is equivalent to the burning of the House of our L-rd"; and: "The demise of tzaddikim is even harsher than the destruction of the Beis HaMikdash."

Through all the above there comes about the prodigious degree of G‑dly revelation that is described by the verb istaleik.

Concerning the word histalkus all the Rebbe'im —the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and the Rebbe, of blessed memory — have explained that it does not mean (G‑d forbid) ascending on high [i.e., that the person who was nistaleik has left our midst], but rather that he is still found [with us] below, though in a transcendentally lofty manner.

This, then, is what is demanded of us, the seventh generation from the Alter Rebbe — "all those who are seventh are most beloved":

Although we have not earned it and have not toiled for it, nevertheless, "All those who are seventh are most beloved."

The spiritual task of the seventh generation is to draw down the Shechinah truly below: transforming the folly of the animal soul — which every man knows only too well that he possesses — and the passions, if not worse, of his animal soul, converting and transforming them into the folly of holiness.