The Previous Rebbe’s discourse1 continues, explaining that the creation of the worlds has its source in the Kav [the narrow vector of Divine illumination that shined forth after the First Tzimtzum]. For the Divine illumination that preceded the tzimtzum was so great [that it was impossible] for the worlds to have been created (in their present state).

At present, the worlds exist within a framework that recog­nizes higher and lower levels. {This defines the aspect of space in terms of spiritual existence.} The Divine illumination preceding the tzimtzum, by contrast, had neither a beginning nor an end, nor did it recognize any higher or lower levels.

Moreover, the general light preceding the tzimtzum is an illumination which is included in His Essence, and a light that is included within its source is entirely nullified, to the extent that it should not be referred to as “light” at all.2 Thus, it is impossi­ble for it to serve as a source for the existence of the worlds. It is possible for an entity to serve as a source for the existence of another entity, only when the existence of the original entity is itself distinct [from its own source].

This was achieved by the light of the kav. Since it is drawn through the tzimtzum, it became a distinct light, possessing higher and lower levels. Therefore, it can serve as a source for the creation of worlds.

It is possible to explain that these two aspects of the kav mentioned above [— that it possesses higher and lower levels; and that it is a distinct light —] parallel the two dimensions of the world mentioned above — [that the world possesses limits and that it conceals G‑dliness]. The existence of higher and lower levels within the Kav that parallels the limitations within the world. The concept that the Kav is a distinct light (i.e., it is not entirely nullified) is reflected in the concealment and hid­deness [of G‑dliness which characterizes] the world (and causes feelings of self).

Based on the above concept — that the worlds are called Mitzrayim because: a) they are characterized by limitations; b) they are not nullified and are conscious of their selves — it is possible to explain that the kav as well is included in the category of Mitzrayim. [This implies that the ultimate conception of] the exodus from Egypt, the liberation from all limitations, is through the revelation of the essence of the Or Ein Sof (G‑d’s infinite light) that transcends the tzimtzum.

This explains why the Future Redemption will complete the exodus from Egypt (liberating [mankind] from all limitations), for then the illumination of the Divine radiance that preceded the tzimtzum will be manifest [throughout all existence]. Within this illumination itself will be manifest the infinite light that tran­scends the light that has [even a subtle] connection to the worlds. And ultimately, there will be the revelation of G‑d’s Essence.