The [ultimate] resolution of the above question is that through our Divine service alluded to in the verse: “And you shall serve G‑d your L‑rd,” we transform darkness into light. As implied by the verse,1 “It illuminated the night,” the [darkness of the] night itself shined. [In a similar way,] the tzimtzum itself will become a medium for light. [Ultimately,] not only will [the tzimtzum] not conceal G‑d’s light, it will reveal it. In this way, there will be a revelation of the infinite dimension of Or Ein Sof in the framework of [limited] existence brought into being by the tzimtzum.

This concept can be explained by contrasting the revelations of the Giving of the Torah with those of the Ultimate Future. At the Giving of the Torah, the revelation came from Above, as indicated by the verse:2 “G‑d descended on Mount Sinai.” In the Ultimate Future, by contrast, the revelation will [come as a result of man’s Divine service involving] upward ascent. In the Ultimate Future, there will also be revelation from Above, as indicated by the verse: “The glory of G‑d will be revealed.” [There is, however, no contradiction, for] in truth, in the Ultimate Future, both motifs will be expressed. Not only will there be a revelation from Above, there will be an upward ascent as well.

At the Giving of the Torah, by contrast, the revelation was only from Above. For the Jewish people had sunk into [the 49 Gates of Impurity] and [their redemption was made possible] only because “the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them.”3 Therefore, [immediately following the Exodus, the Jewish people] were given the service of Counting the Omer so that they could refine themselves.4 Even so, their impurity did not cease until the Giving of the Torah.5 Moreover, even the cessation of their impurity at the Giving of the Torah came about as a result of a revelation from Above.

Furthermore, the revelations were directed to their souls and not their bodies, as reflected in our Sages’ statement6 that after every commandment, their souls expired [and they were then revived by G‑d].7 Thus the revelation was to their souls. Moreover, it was [too overpowering even] for their souls and could not be settled within them as indicated by the fact that their souls expired.

In the Ultimate Future, by contrast, both motifs, revelation from Above and upward ascent, will be expressed. Thus on the prophecy:8 “I will make your windows of gemstones,” the Talmud states:9 “One10 interprets this as referring to onyx, and one, to beryl.11 The Holy One, blessed be He, says: ‘I will satisfy both views.’”12

To explain: Each of these motifs possesses a positive quality [which the other lacks]. When the revelation comes from Above, it is G‑d’s Essence —or the essence of His light — that is being drawn down. [Such lofty levels cannot be drawn down by man’s Divine service; they are beyond his reach entirely. There is, however, a drawback.] Since the revelation comes from Above and the lower plane has not [been prepared to serve] as a k’li for it, the revelation cannot rest within man and within the world in a settled manner.13

When the revelation comes as a result of an upward ascent, [i.e., as a result of man’s efforts to refine himself and our material world through the observance of the Torah and its mitzvos, and through prayer,] the light can rest within the world in a settled manner.14 Nevertheless, all that shines there is a mere ray of G‑d’s light, [not the essence of the light].15

[To illustrate the above using a kabbalisticconcept: The two names of G‑d Havayah (י-ה-ו-ה) and A-donai (א-דני) both have four letters and are considered to be parallel to each other. Nevertheless, the name Havayah refers to G‑dly light that transcends the limits of created existence16 and the name A-donai refers to the G‑dly light that defines those limits. Kabbalah speaks of the integration (shiluv) of these names within each other, i.e., the letters of both names are written in an alternating pattern:] א-י-ד-ה-נ-ו-י-ה or י-א—ה-ד-ו-נ-ה-י. [Both of these patterns indicate an integration of the transcendent light of Havayah and the limited light of A-donai.] The difference between them is that the first letter [determines the mode of revelation that] dominates.17 When Havayah is integrated into A-donai,18 the first letter is the Alef of A-donai. Hence, the limited revelation of A-donai is the mode that dominates; it is only that influence is also drawn into it from the name Havayah. It is, however, only a ray of the name Havayah19 and it comes as a result of upward ascent.20

The integration of the name A-donai into the name Havayah21 represents the opposite motif. [In this instance,] the revelation of the name Havayah is what is dominant. The lower plane [into which it shines, represented by] the name A-donai,is included [and subsumed] within it. This reflects the mode of revelation from Above.22

In the Ultimate Future, both positive qualities will be expressed, [as G‑d says,] “I will satisfy both views.” G‑d’s light will rest within [our world] in a settled manner, and yet the essence of G‑d’s light will be revealed. This will be made possible by the totality of man’s Divine service [from the beginning of time onward]23 which involves transforming the tzimtzum so that it becomes a k’li for this light. In this way, G‑d’s infinite light will be able to rest within the world in a settled manner.24