To elaborate on this theme: [As mentioned above, the revelations of Gan Eden are from the light of memaleh kol almin, G‑d’s immanent light, which enclothes itself within the different created beings.] The light of memaleh is drawn down to animate and bring into existence created beings through the pattern of hishtalshelus; [different levels of existence, one less refined than the other which are, like a chain, connected one to the other as] they extend downward.

First [this light is] vested in refined spiritual beings. Afterwards, it becomes vested in lower created beings, who [are infe­rior to the spiritual creations to the extent that their existence] can be described as an analogy to the higher form of existence. [I.e., just as an analogy uses an utterly different matter to illustrate the analogue, and yet the same pattern can be seen in both of them. So too, the lower mode of existence is an entirely different form, but reflects the pattern of the higher mode.]

[This downward progression continues,] with the light being vested in even lower levels.1 Thus the verse,2 “He offered three thousand parables” [is interpreted to refer to three thousand levels of descent, i.e., from the highest realm in the world of Beriah to our material world,3 each level appearing as a parable and an analogy to the level above it].

On this basis, it is possible to explain why the ascents within Gan Eden (which reflects the light of memaleh kol almin as mentioned above) from level to level require the nullification of the previous level [of consciousness]. [This represents the direct opposite of] the process of drawing down [the light of memaleh kol almin. For that process involves] enclothing the light in a series of garments, one less refined than the next. The process of ascent, by contrast, involves divesting these garments and nullifying the previous level.4

{On this basis, it is also possible to explain the statement mentioned in many discourses,5 that even the souls of the Patriarchs and Moshe Rabbeinu, who have dwelled in the upper level of Gan Eden for more than three thousand years, will descend and again be enclothed in bodies [in the Era of Resurrection]. Since the revelation of the Era of Resurrection is vastly supe­rior to the revelation of Gan Eden — even of [the most sublime levels] of the upper level of Gan Eden — [these souls will eagerly descend to receive this revelation].

The mention of “three thousand years” in the above expression parallels the “three thousand parables” mentioned previously and corresponds to the three worlds of Beriah, Yetzirah and Asiyah, for each world contains one thousand levels.

The statement “who have dwelled in the upper level of Gan Eden for more than three thousand years” implies that during this period of time, these souls have divested themselves of all the garments (parables) of the three worlds of Beriah, Yetzirah and Asiyah. Thus, dwelling in Gan Eden for more than three thousand years means that [they have transcended these levels] and have even attained the state of Atzilus. Nevertheless, they too will descend into our material world and be clothed in bodies [at the time of the Resurrection]. For the revelation of the Resurrec­tion will surpass that of Gan Eden, even when the [higher] revelations of Gan Eden that come after [the light has been] divested of all its garments}.

[To summarize: an ascent to a higher level in Gan Eden requires that one first depart from his present spiritual station.] The ascent to a higher level [of consciousness] that will take place during the Era of Mashiach, by contrast, will not necessitate a departure from one’s present level. [This will be possible, because at that time,] the Or Ein Sof which has no lim­its will be revealed. As such, the revelation will be manifest on the material plane as well.