In sections 1-6 the maamar explains that there is an advantage to the Divine service of a person who redefines his identity and subsumes it in the service of G‑d (as alluded to by the phrase bayom hazeh, “this day,”) over the total obliteration of one’s personal identity, (as alluded to by the word, midbar, “desert”).
Sections 7-9 amplify that concept by explaining our Sages’ teaching: “When the Jews made the commitment of naaseh, ‘We will do,’ before [that of] nishma, ‘we will listen,’ the ministering angels came and attached two crowns on every Jew, one corresponding to naaseh and one corresponding to nishma.” Naaseh refers to an absolute and total commitment of bittul, whereas nishma highlights a person’s commitment to G‑d’s mitzvos and, through them, the establishment of a dwelling for G‑d in this world, a service that involves the expression of his individual identity. Through making the commitment of naaseh before that of nishma, the person infuses the all-encompassing bittul of naaseh into the realm of his individual identity. This section integrates these two themes.
Similar concepts apply with regard to the two expressions of bittul associated with Rosh Chodesh Sivan:וְעַל דֶּרֶךְ זֶה הוּא בִּשְׁנֵי הָעִנְיָנִים שֶׁבְּרֹאשׁ חֹדֶשׁ סִיוָן,
the bittul of bayom hazeh and the bittul of midbar.1הַבִּטּוּל דְּיוֹם הַזֶּה וְהַבִּטּוּל דְּמִדְבָּר,
The advantage of the bittul of bayom hazeh over the bittul of midbar is twofold:שֶׁהַמַּעֲלָה דְּהַבִּטּוּל דְּיוֹם הַזֶּה עַל הַבִּטּוּל דְּמִדְבָּר הוּא בִּשְׁנֵי עִנְיָנִים.
a) that the bittul of bayom hazeh (in which the person’s love of G‑d is characterized by bittul) also permeates the person’s identity;שֶׁהַבִּטּוּל דְּיוֹם הַזֶּה (שֶׁהָאַהֲבָה הִיא בְּבִטּוּל) הוּא גַּם בְּהַמְּצִיאוּת דְּהָאָדָם.
and b) specifically through such service G‑d’s intent for a dwelling in the lower realms is fulfilled.וְשֶׁעַל יְדֵי זֶה דַּוְקָא נִשְׁלֶמֶת הַכַּוָּנָה דְּדִירָה בַּתַּחְתּוֹנִים.
A further point can be added:וְיֵשׁ לְהוֹסִיף,
The possibility for the bittul of bayom hazeh to be drawn down so that it also permeates the person’s identityדְּזֶה שֶׁהַבִּטּוּל דְּיוֹם הַזֶּה נִמְשָׁךְ גַּם בְּהַמְּצִיאוּת דְּהָאָדָם
[and even after that level of bittul is drawn down within the context of the person’s identity,[וְגַם לְאַחֲרֵי הַבִּטּוּל שֶׁנִּמְשָׁךְ בְּהַמְּצִיאוּת
it is nevertheless (not bittul hayeishהוּא (לֹא בִּטּוּל הַיֵּשׁ,
but rather) bittul bimetziyus].אֶלָּא) בִּטּוּל בִּמְצִיאוּת],
Bittul hayeish implies that the person retains his identity but dedicates himself to G‑d’s service. Bittul bimetziyus implies that the person loses all awareness of self and is conscious only of G‑dliness. The intent of the maamar is that a person redefines his identity. He does not lose awareness of self, but instead sees himself solely as an extension of G‑dliness.
This is possible only
as a result of influence being drawn down from G‑d’s Essence.הוּא עַל יְדֵי הַמְשָׁכַת הָעַצְמוּת,
For it is G‑d’s Essence alone that possesses the capacity to fuse together two opposites,שֶׁבְּכֹחַ הָעַצְמוּת הוּא לְחַבֵּר שְׁנֵי הֲפָכִים
(i.e., individual identity and bittul).(בִּטּוּל וּמְצִיאוּת).
Opposites can only be brought together through the revelation of an unbounded Divine light that is not limited by the prevailing structures and patterns within the Spiritual Cosmos. It is those very structures and patterns that define such entities as opposites and, as such, only a light or power transcending those structures and patterns is capable of joining together and fusing these opposing entities.
It is possible to say that this concept is also alluded to in the wording employed in the verse, bayom hazeh.וְיֵשׁ לוֹמַר שֶׁזֶּה מְרֻמָּז גַּם בִּלְשׁוֹן הַכָּתוּב בַּיּוֹם הַזֶּה.
Likkutei Torah explains2 that the word zeh,דְּהִנֵּה מְבֹאָר בְּלִקּוּטֵי תוֹרָה, שֶׁלָּשׁוֹן "זֶה",
which refers to something that one can point to and say, “This is it,”שֶׁהוּא דָּבָר שֶׁאֶפְשָׁר לְהַרְאוֹת עָלָיו בְּאֶצְבַּע וְלוֹמַר זֶה,
can ultimately only be used in reference to the Holy One, blessed be He,הוּא רַק בְּהַקָּדוֹשׁ בָּרוּךְ הוּא,
as it is written,3 “This is my G‑d, and I will make a dwelling for Him,”כְּמוֹ שֶׁכָּתוּב זֶה אֵ-לִי וְאַנְוֵהוּ,
for, inasmuch as “the whole world is filled with His glory,”4 wherever one points and says “this,” he is in fact pointing to G‑dliness.כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ.
In another source,5 it is explained that, in an ultimate sense, the word zeh can only be aptly used in reference to G‑d’s Essence.וּמְבֹאָר בְּמָקוֹם אַחֵר דַּאֲמִתִּית הָעִנְיָן דְּ"זֶה" הוּא רַק בְּהָעַצְמוּת.
For the meaning of the word zeh, “this,” is that the entity being pointed toכִּי פֵּרוּשׁ "זֶה" הוּא שֶׁהַדָּבָר שֶׁאוֹמְרִים עָלָיו "זֶה",
is the true being of that entity.הוּא מְצִיאוּתוֹ שֶׁל הַדָּבָר,
This cannot be said about any entity other than G‑d, for all entities – including even the loftiest realms of revelation Above –וְכֵיוָן שֶׁכָּל הַנִּמְצָאִים, כּוֹלֵל גַּם הַגִּלּוּיִים הֲכִי נַעֲלִים,
do not exist independently,מְצִיאוּתָם אֵינָהּ מִצַּד עַצְמָם
but rather are dependent on the will of G‑d’s Essence,6 since it is His will that maintains all existence continually,7וּתְלוּיָה בִּרְצוֹן הָעַצְמוּת,
and therefore in an ultimate sense, it is impossible to say about them, “This is it.”אִי אֶפְשָׁר לוֹמַר עֲלֵיהֶם בִּשְׁלֵמוּת זֶה הַדָּבָר,
In truth, the word zeh can only be aptly used in reference to G‑d’s Essence.וַאֲמִתִּית הָעִנְיָן דְּ"זֶה" הוּא רַק בְּהָעַצְמוּת.
This is the implication of the phrase bayom hazeh, “on this day,”וְזֶהוּ בַּיּוֹם הַזֶּה,
that even the concepts of personal identity and self-expression (yom) are also characterized by bittul (hazeh)שֶׁגַּם הַמְּצִיאוּת דְּהִתְפַּשְּׁטוּת (יוֹם) הוּא בְּבִטּוּל (הַזֶּה),
and that this is achieved by the revelation of G‑d’s essential power,הוּא עַל יְדֵי גִּלּוּי כֹּחַ הָעַצְמוּת,
yom (which refers to the revelation of) hazeh (G‑d’s Essence).יוֹם (גִּלּוּי) הַזֶּה.

Summary

This section explains how the conclusion of the previous section – that a Jew must infuse the all-encompassing bittul of naaseh into the realm of his individual identity – relates to the phrase bayom hazeh.
The bittul of bayom hazeh reflects two positive characteristics: a) it permeates the person’s identity, and b) through such service, G‑d’s intent for a dwelling in the lower realms is brought to fruition.
The possibility for the fusion of opposites implied by bayom hazeh – i.e., that although one’s personal identity be retained he will still consider himself solely as an extension of G‑dliness – is made possible only as a result of influence from G‑d’s Essence.