In this and subsequent sections, the Rebbe returns to the concept explained at the beginning of the maamar, that at the time of the Giving of the Torah and the construction of the Sanctuary, “I came into My garden,” the Shechinah returned to this world. The Rebbe explains that not only did the Shechinah return to the world, but a higher level of G‑dliness than was originally revealed became manifest.
Through the subjugation and transformation of the folly of unholiness into the folly of holinessוְהִנֵּה עַל יְדֵי אִתְכַּפְיָא וְאִתְהַפְּכָא לִשְׁטוּת דִּקְדֻשָּׁה
the objective of creation is accomplished –עַל יְדֵי זֶה מְמַלְּאִים כַּוָּנַת הַבְּרִיאָה,
i.e., that we fashion a dwelling place for G‑d in this nether world.שֶׁהִיא לִהְיוֹת לוֹ יִתְבָּרֵךְ דִּירָה בַּתַּחְתּוֹנִים,
Indeed, the dwelling made for G‑d in this world through the subjugation and transformation of the challenging dimensions of material existence,וְזֶה שֶׁעַל יְדֵי אִתְכַּפְיָא וְאִתְהַפְּכָא נַעֲשֵׂית דִּירָה בַּתַּחְתּוֹנִים,
"בָּאתִי לְגַנִּי",
which draws the Shechinah into the world, enabling it, as it were, to say, “I came into My garden,”"בָּאתִי לְגַנִּי",
surpasses the revelation of the Shechinah that preceded the sin of the Tree of Knowledge.הוּא בְּמַדְרֵגָה יוֹתֵר נַעֲלֵית מִקֹּדֶם הַחֵטְא.
If the intent was only to reach the same level of Divine revelation that existed before the sin, the entire sequence would not have been worthwhile. Instead, the entire process of the concealment of G‑dliness is – to borrow the wording of our Sages1 – a descent for the sake of an ascent. To use an example from our world:
When one razes a building in order to replace it with a new one,דִּכְמוֹ בְּסוֹתֵר בִּנְיָן הַקּוֹדֵם עַל מְנָת לִבְנוֹת,
obviously, the new building must be superior to the preceding one.הֲרֵי פְּשִׁיטָא שֶׁבִּנְיָן הֶחָדָשׁ צָרִיךְ לִהְיוֹת בְּמַדְרֵגָה יוֹתֵר נַעֲלֵית מִבִּנְיָן הַקּוֹדֵם,
Similarly, we must say that our subjugation and transformation of the challenging aspects of material existence builds a dwelling superior to that which existed before.כְּמוֹ כֵן מֻכְרָח לוֹמַר שֶׁעַל יְדֵי אִתְכַּפְיָא וְאִתְהַפְּכָא נַעֲשֵׂית דִּירָה בְּמַדְרֵגָה יוֹתֵר נַעֲלֵית,
Were all the phases of the descent brought about from Above, it would be obvious that the descent was for the purpose of an ascent, for everything that comes from Above is obviously intended for the good. Since, however, several phases in the descent, beginning with the sin of the Tree of Knowledge, came about through man’s acts, how can it be said that the descent is structured from Above to lead to an ascent? Nevertheless, as our Sages explain,2 although the actual descent was caused by man’s deeds, it was intended from Above with the objective that it lead to a higher light.
The higher level of Divine revelation that will characterize the dwelling for G‑d that will be revealed in the Era of Mashiach is
explained in the maamar Basi LeGani from the Rebbe Rayatz, by quoting the Zohar:3 “Through the subjugation of the sitra achra,4 the glory of G‑d will be revealed throughout all the worlds” –וְכַמְּבֹאָר בְּהַמַּאֲמָר דְּעַל יְדֵי דְּאִתְכַּפְיָא סִטְרָא אַחֲרָא, אִסְתַּלַּק יְקָרָא דְּקֻדְשָׁא בְּרִיךְ הוּא בְּכוּלְּהוּ עָלְמִין,
The term istalek (אסתלק), translated above as “revealed,” literally means “depart” or “withdraw.” It is used in this context because it refers to a level of light that is fundamentally “withdrawn” – entirely transcendent – from the worlds. By using this term, the maamar implies that even when this light is revealed, its transcendent nature is apparent.
– i.e., that there will be revealed a light that shines equally in all worlds,הַיְינוּ הָאוֹר שֶׁהוּא בְּכוּלְּהוּ עָלְמִין בְּשָׁוֶה.
As mentioned in sec. 1, with regard to the light that enclothes itself in the worlds and provides them with life and vitality, there is a progressive descent, and the light enclothed in the lower levels is far less than that enclothed in the higher levels. G‑d’s essential light, by contrast, is present equally in all worlds. The revelation of this light is referred to with the term istalek, because it transcends the entire framework and structure of all the worlds.
A question can be raised regarding this explanation,
for the maamar speaks of the or hasovev kol almin, “the light that encompasses all worlds.”וְאַף שֶׁהַלָּשׁוֹן בְּהַמַּאֲמָר הוּא אוֹר הַסּוֹבֵב כָּל עָלְמִין,
It is explained in Chassidus that, by and large, when the term or hasovev kol almin is used, the intent is a light which, though it transcends the worlds, bears a certain connection to them. Indeed, the very name sovev kol almin, “encompassing all the worlds,” implies that concept, for the worlds are mentioned in that name. To borrow an idea (that is not entirely analogous), it is like defining infinity as transcending finitude, in which instance, the two concepts share a relationship – albeit a negative one.
Nevertheless, in the maamar Basi LeGaniמִכָּל מָקוֹם
it is impossible to say that the intent is that man’s service of subjugating and transforming material existence draws down a light which relates to the worlds, but encompasses and transcends them.אִי אֶפְשָׁר לוֹמַר שֶׁהַכַּוָּנָה הוּא שֶׁנִּמְשָׁךְ אוֹר שֶׁהוּא בְּגֶדֶר הָעוֹלָמוֹת אֶלָּא שֶׁהוּא סוֹבֵב וּמַקִּיף עֲלֵיהֶם,
Instead, the intent is that man’s service draws down a light that utterly transcends the worlds, i.e., G‑d’s essential light. His Essence is above the entire context of worlds, for, by definition, an essence is a single, fundamental whole without any connection to anything else. Similarly, His essential light is utterly above any connection to the worlds.אֶלָּא הַכַּוָּנָה שֶׁנִּמְשָׁךְ אוֹר נַעֲלֶה שֶׁאֵינוֹ בְּגֶדֶר עוֹלָמוֹת כְּלָל.
Therefore, the revelation of this light is described with the verb istalek,5 which implies withdrawal, for it refers to a revelation that is fundamentally transcendent; i.e., even as the light is revealed, its transcendent nature is evident.וְלָכֵן קוֹרֵא לְגִלּוּי אוֹר זֶה בְּשֵׁם אִסְתַּלַּק.
This also explains why the passing of tzaddikim is termed histalkus,וְלָכֵן גַּם פְּטִירַת צַדִּיקִים נִקְרָא בְּשֵׁם הִסְתַּלְּקוּת,
for this term implies the revelation of an exceedingly lofty light. The uniqueness of this light can be understood from the Alter Rebbe’s explanation of the histalkus of a tzaddik.כִּי הִסְתַּלְּקוּת הוּא גִּלּוּי אוֹר נַעֲלֶה בְּיוֹתֵר.
There are two epistles in Iggeres HaKodesh6 that explain the term histalkus.דְּהִנֵּה יֵשׁ ב' אִגְּרוֹת בְּאִגֶּרֶת הַקֹּדֶשׁ שֶׁמְּבָאֲרִים עִנְיַן הַהִסְתַּלְּקוּת.
In the second, the histalkus of a tzaddik is compared to the offering of the Red Heifer.וּבָאִגֶּרֶת הַב' עִנְיַן הַהִסְתַּלְּקוּת מְבֹאָר שָׁם בְּעִנְיַן פָּרַת חַטָּאת.
In contrast to the other sacrifices, the Red Heifer was offered outside the Beis HaMikdash – and indeed, outside of Jerusalem.
The sacrifices offered inside the Beis HaMikdash were unable to refine and elevate the three completely unholy kelipos.דְּהָעִנְיָנִים הַנַּעֲשִׂים בִּפְנִים אֵין יְכוֹלִים לְבָרֵר שָׁלֹשׁ קְלִפּוֹת הַטְּמֵאוֹת,
That could be accomplished only through a sacrifice offered outside the Beis HaMikdash, the Red Heifer.כִּי אִם עִנְיָן הַנַּעֲשֶׂה בַּחוּץ דַּוְקָא, פָּרָה הַנַּעֲשֵׂית בַּחוּץ.
It is to this that the passing of tzaddikim is likened.7וְלָזֶה מְדַמִּין מִיתָתָם שֶׁל צַדִּיקִים.
At present, we lack the purifying influence of the Red Heifer,וְהִנֵּה עַתָּה אֵין פָּרָה אֲדֻמָּה
for “as a result of our sins, we were exiled from our land.”8כִּי מִפְּנֵי חֲטָאֵינוּ הָיָה צָרִיךְ לִהְיוֹת דַּוְקָא גָּלִינוּ מֵאַרְצֵנוּ,
But there has transpired the passing of tzaddikim, i.e., the passing of the Rebbe Rayatz.אֲבָל אֵרַע סִלּוּקָן שֶׁל צַדִּיקִים.
Concerning the passing of tzaddikim, we find two statements from our Sages:וְהִנֵּה בְּעִנְיַן סִלּוּקָן שֶׁל צַדִּיקִים יֵשׁ בָּזֶה ב' מַאֲמָרֵי רַזַ"ל:
“The passing of tzaddikim is equivalent to the burning of the House of our L-rd”;9שְׁקוּלָה מִיתָתָן שֶׁל צַדִּיקִים כִּשְׂרֵפַת בֵּית אֱלֹקֵינוּ.
and, “The passing of tzaddikim is even more severe than the destruction of the Beis HaMikdash.”10קָשֶׁה סִלּוּקָן שֶׁל צַדִּיקִים יוֹתֵר מֵחֻרְבַּן בֵּית הַמִּקְדָּשׁ.
All the above will lead to the prodigious G‑dly revelation implied by the term istalek.אֲשֶׁר עַל יְדֵי כָּל זֶה אִסְתַּלַּק יְקָרָא דְּקֻדְשָׁא בְּרִיךְ הוּא.
Concerning the meaning of the term histalkus,וּפֵרוּשׁ עִנְיַן הִסְתַּלְּקוּת
all the Rebbeim – the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and my revered father-in-law, the Rebbe Rayatz – have explained11פֵּרְשׁוּ כָּל הָרֶבֵּיִים כ"ק אַדְמוֹ"ר הַזָּקֵן, כ"ק אַדְמוֹ"ר הָאֶמְצָעִי, כ"ק אַדְמוֹ"ר הַצֶּמַח צֶדֶק, כ"ק אַדְמוֹ"ר מהר"ש, כ"ק אַדְמוֹ"ר נ"ע וכ"ק מו"ח אַדְמוֹ"ר,
that the intent of the term histalkus, although it is used to refer to a person’s passing, is not, Heaven forbid, an ascent upward, i.e., that the person who has passed has left our midst,שֶׁאֵין הַכַּוָּנָה בְּפֵרוּשׁ תֵּבַת הִסְתַּלְּקוּת שֶׁהוּא עֲלִיָּה לְמַעְלָה חַס וְשָׁלוֹם,
but rather that he is still found with us below,כִּי אִם הַכַּוָּנָה שֶׁהוּא נִמְצָא לְמַטָּה
though in a transcendent and lofty manner.אֶלָּא שֶׁהוּא בִּבְחִינַת רוֹמְמוּת.
The influence of the Rebbe Rayatz empowers us to persevere in our Divine service and accomplish the unique mission entrusted to us. To state it succinctly:
This is what is demanded of us, the seventh generation from the Alter Rebbe.וְזֶה תּוֹבְעִים מֵאִתָּנוּ, דּוֹר הַשְּׁבִיעִי לכ"ק אַדְמוֹ"ר הַזָּקֵן,
“All those who are seventh are cherished.”וְכָל הַשְּׁבִיעִין חֲבִיבִין,
Although we have not earned this distinction and have not toiled for it,אַז הֲגַם אַז מְ'הָאט דָאס נִיט פַארְדִינְט אוּן נִיט אוֹיסְגֶעהָארֶעווֶעט,
nevertheless, “All those who are seventh are cherished.”מִכָּל מָקוֹם כָּל הַשְּׁבִיעִין חֲבִיבִין
The mission of the seventh generation is to draw down the Shechinah below, to this material plane, following the example of Moshe, who was the seventh from Avraham. This is accomplished byוְהָעֲבוֹדָה דְּדוֹר הַשְּׁבִיעִי הוּא לְהַמְשִׁיךְ הַשְּׁכִינָה לְמַטָּה מַמָּשׁ.
transforming the folly of the animal soulלַהֲפֹךְ הַשְּׁטוּת דְּנֶפֶשׁ הַבַּהֲמִית,
– which every person knows only too well that he possesses,אֲשֶׁר יָדַע אֱינָשׁ בְּנַפְשֵׁיהּ אַז עֶר הָאט דָאס,
and the fire of the animal soulאוּן דֶעם קָאךְ פוּן נֶפֶשׁ הַבַּהֲמִית
which, as well, everyone possessesווָאס עֶר הָאט דָאס
and it is possible, at times, that one sinks even lower than that.אוּן אֶפְשָׁר אַמָאל נָאךְ נִידֶערִיקֶער,
These must be converted and transformed into the folly of holiness.לַעֲשׂוֹת מִזֶּה וְלַהֲפֹךְ אֶת זֶה לִשְׁטוּת דִּקְדֻשָּׁה.

Summary

This section begins by restating the concepts stated in sections 5 and 6: that 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 by transforming the folly of the forces of evil into the folly of holiness. When this objective is accomplished, not only will the Shechinah return to the world and be manifest as it was originally, but a higher level of G‑dliness will be manifest. To explain with an analogy: When one razes a building in order to replace it with a new one, obviously, the new building must be superior to the preceding one.
The superiority of the manifestation of G‑dliness that will be achieved is alluded to by the Zohar’s statement: “Through the subjugation of the sitra achra, the glory of G‑d will be revealed throughout all the worlds.” The term translated as “revealed,” istalek, literally means “withdrawn.” The intent is that a light that is fundamentally transcendent, withdrawn from the world, will be revealed.
Similarly, the term histalkus is used to refer to the passing of tzaddikim. The intent is not, Heaven forbid, that the person who has passed away has left our midst, but rather that he is still found with us but in a transcendent and lofty manner.
This empowers us, the seventh generation, to persevere in our efforts and bring to completion the mission to draw down the Shechinah to this material plane.