It is possible to say that this approach is synonymous with the love [for G‑d] described by the verse:1 “Whom have I in heaven [but You]? And besides You, I desire nothing.” As the Alter Rebbe was wont to say [at times when he would enter a state of dveikus]:2 “I desire nothing. I don’t want Your Gan Eden.3 I don’t want Your Olam Haba [World to Come]4 …. I want nothing but You alone.”

The revelations of Gan Eden, and how much more so the revelations of the World to Come, are truly, very lofty. [Moreover,] the Alter Rebbe comprehended [the nature of these revelations],5 comprehending them in an authentic manner, [i.e.,] in a manner in which the mind becomes completely one with the concept [it understands].6 [Nevertheless, he did not desire these revelations: he “want(ed) nothing but You alone.”]

[This approach reflects the wisdom of “the clever person.”] He does not desire the revelations of Gan Eden or the revelations of the World to Come. His will is solely and entirely focused on G‑d’s Essence: “You alone.”

A further point can be made. The fundamental aspect of his cleverness in not choosing the duke [or the other officers] — (i.e., [in the analogue,] the [intermediate] levels that exist within the Spiritual Cosmos or which transcend the Spiritual Cosmos) — is that [he does not desire these intermediaries even when they are at one with their G‑dly source]. The Sefiros (the actual term sefirah relates to the term sapirus which means “shining”)7 do not conceal [G‑d’s] infinite light.8 When [Divine] influence is drawn down through the Sefiros (i.e., the[ir] keilim), it is overtly apparent that the influence does not come from the Sefiros themselves, Heaven forbid, but emanates from [G‑d’s] infinite light which provides the influence through them.9 This is true to an even greater extent with regard to the light of the Sefiros, for through [this light] the light that transcends [the Sefiros] is revealed.10 Certainly, it applies to the levels of light that transcend Atzilus.11 For light reveals everything that is possible to be revealed from the Source of light.12 Nevertheless, “the clever person” does not desire these [intermediate levels]; he desires the king alone — “I choose the King.”

It is possible to say that this is the intent of the precise wording used by the Alter Rebbe: “I don’t want Your Gan Eden. I don’t want Your World to Come….” Even though he spoke about “Your Gan Eden” and “Your World to Come,” [i.e., Gan Eden and the World to Come as they reveal “You,”] — implying that aside from Gan Eden and the World to Come being elevated levels in and of themselves, and everything that is possible to be revealed from the Source of light is revealed through them — nevertheless, [a “clever person”] does not desire [even] such [lofty intermediaries]. His entire will is focused on G‑d’s Essence: “You alone.”