This section further develops the concepts explained in the previous sections, connecting them to a verse from Eichah and to the concept of exile.
Based on the above, it is possible to explain the connection between exile and forgetting,וְעַל פִּי זֶה יֵשׁ לְבָאֵר הַשַּׁיָּכוּת דְּגָלוּת לְשִׁכְחָה,
as reflected in the verse from the Book of Eichah:1 “Why do You forget us forever?...”כְּמוֹ שֶׁכָּתוּב לָמָּה לָנֶצַח תִּשְׁכָּחֵנוּ גו',
For the reason that it is possible for a person to forget is that the knowledge that he originally possessed was limited,כִּי סִבַּת הַשִּׁכְחָה הִיא שֶׁהַיְדִיעָה שֶׁהָיְתָה אֶצְלוֹ מִקֹּדֶם הָיְתָה מֻגְבֶּלֶת,
and therefore, over the course of time that knowledge ceases.2וְלָכֵן בְּמֶשֶׁךְ הַזְּמַן הִיא נִפְסֶקֶת.
A person never forgets a point of information or a concept with which he totally identifies. When is it possible to forget? When at the outset he does not comprehend the idea or concept in its entirety and he only grasps certain dimensions of it. Since his conception was initially limited, over the course of time his awareness of it fades.
Similar concepts apply (as it were) with regard to the spiritual counterparts of remembering and forgetting:וּמִזֶּה מוּבָן בְּעִנְיַן הַזִּכָּרוֹן וְהַשִּׁכְחָה (כִּבְיָכוֹל) לְמַעְלָה,
Remembering is associated with G‑d’s infinite light that is sovev kol almin.דְּעִנְיַן הַזִּכָּרוֹן הוּא בַּסּוֹבֵב,
Since this light is essentially boundless, it is not appropriate to speak of its influence ceasing.דְּכֵיוָן שֶׁהוּא בְּלִי גְבוּל, אֵין שַׁיָּךְ שָׁם הֶפְסֵק,
Forgetting, by contrast, is associated with the sefirah of Malchus,וְעִנְיַן הַשִּׁכְחָה הוּא בְּמַלְכוּת,
for Malchus is the source of the existence of the created beingsדְּמַלְכוּת הִיא שֹׁרֶשׁ הַנִּבְרָאִים,
and is thus identified with G‑d’s light that is memale kol almin.3מְמַלֵּא.
Since the light that is memale kol almin is fundamentally limited, there exists the possibility that its influence will cease to be expressed.
As explained in the previous sections, man’s Divine service has the potential to bring about the fusion of the finite and infinite expressions of Divine light, memale kol almin and sovev kol almin. Their combined influence is then reflected in man’s Divine service.
Therefore, when a person observes the Torah and its mitzvos inspired by the awareness that every day they are as new,וְלָכֵן, כְּשֶׁקִּיּוּם הַתּוֹרָה וּמִצְוֹת דְּהָאָדָם הוּא בְּאֹפֶן דִּבְכָל יוֹם הֵם כַּחֲדָשִׁים,
and, as a result, G‑d’s infinite light shines in a revealed manner even within His light that is limited,שֶׁעַל יְדֵי זֶה מֵאִיר הַגִּלּוּי דְּאוֹר הַבְּלִי גְבוּל גַּם בָּאוֹר הַמֻּגְבָּל,
there is no possibility of forgetting.אֵין שַׁיָּךְ עִנְיַן הַשִּׁכְחָה,
When, however, a person’s observance of the Torah and its mitzvos is limited in scope,אֲבָל כַּאֲשֶׁר קִיּוּם הַתּוֹרָה וּמִצְוֹת דְּהָאָדָם הוּא בְּהַגְבָּלָה,
in which instance, when he performs a mitzvah for the second or third time, it does not inspire him with the same energy and vitality that he originally experienced,שֶׁאָז, כְּשֶׁמְּקַיֵּם אוֹתָהּ הַמִּצְוָה בְּפַעַם שְׁנִיָּ' וּשְׁלִישִׁית אֵין לוֹ אוֹתוֹ הַחַיּוּת כְּמוֹ שֶׁהָיָ' אֶצְלוֹ בַּפַּעַם הָרִאשׁוֹנָה,
this also has a negative effect Above, in the spiritual realms, causing the revelation of G‑d’s infinite light not to shine within His light that is limited.שֶׁעַל יְדֵי זֶה גּוֹרֵם גַּם לְמַעְלָה שֶׁבָּאוֹר הַמֻּגְבָּל לֹא יִהְיֶ' הַגִּלּוּי דְּאוֹר הַבְּלִי גְבוּל,
This, in turn, brings about the possibility of forgetting.מִזֶּה נִמְשָׁךְ עִנְיַן הַשִּׁכְחָה.
Just as with regard to a person, when his inspiration to observe the Torah and its mitzvos is limited,וּכְמוֹ שֶׁבָּאָדָם, כְּשֶׁקִּיּוּם הַתּוֹרָה וּמִצְוֹת שֶׁלּוֹ הוּא בְּאֹפֶן דְּהַגְבָּלָה,
the ultimate result is that he derives pleasure from matters of this world, as explained in the previous section,מִשְׁתַּלְשֵׁל מִזֶּה שֶׁהַתַּעֲנוּג שֶׁלּוֹ הוּא בְּעִנְיְנֵי עוֹלָם הַזֶּה,
and this (pleasure from matters of this world, even if only pleasure from permissible desires), is the opposite of holiness.שֶׁזֶּה (הַתַּעֲנוּג בְּעִנְיְנֵי עוֹלָם הַזֶּה, גַּם בְּתַאֲווֹת הֶתֵּר) הוּא הֵפֶךְ הַקְּדֻשָּׁה,
Thus, the lack of spiritual inspiration leads to a twofold impairment: not only is the person’s fulfillment of the mitzvos not infused with the desired spiritual intent due to the absence of the loftier, transcendent light; in addition, he is dragged down to a lower level, and becomes involved in worldly matters.
A similar process takes place Above, in the spiritual realms, for man’s conduct determines the nature of the spiritual influences manifest in this world.4עַל דֶּרֶךְ זֶה הוּא לְמַעְלָה,
As a result of the withdrawal of Z’eir Anpin, which comprises the emotive attributes of Atzilus (in which G‑d’s light that is sovev kol almin is reflected) –דְּעַל יְדֵי שֶׁז"א (סוֹבֵב) מִסְתַּלֵּק,
using the terminology of Kabbalah,5 the Holy One, blessed be He, withdraws upward –קֻדְשָׁא בְּרִיךְ הוּא סָלִיק לְעֵילָא,
the light that remains and that is drawn down into the lower realms is only that of the sefirah of Malchus (which is identified with G‑d’s light that is memale kol almin).וְנִשְׁאָר רַק הַמַּלְכוּת (מְמַלֵּא),
There is thus a twofold disadvantage to the withdrawal of Z’eir Anpin: not only is the loftier, transcendent light withdrawn; in addition, it causes Malchus to descend and endow the kelipos, the source of the forces of evil, with vitality.זֶה גּוֹרֵם יְרִידַת הַמַּלְכוּת לְהַחֲיוֹת הַקְּלִפּוֹת,
This descent is referred to as the exile of the Shechinah,גָּלוּת הַשְּׁכִינָה.
the Divine Presence; G‑d’s light, the source of all vitality, is drawn down into a realm in which it can neither be revealed nor express itself. Moreover, it is compelled, as it were, to provide influence for the negative forces within the Spiritual Cosmos.

Summary

Based on the above, it is possible to explain the connection between exile and forgetting: There exists the possibility for a person to forget because the knowledge that he originally possessed was limited. Therefore, over the course of time, it ceases.
Similar concepts apply (as it were) with regard to the spiritual counterparts of remembering and forgetting: Remembering is associated with G‑d’s light that is sovev kol almin. Since this light is fundamentally boundless, it is not appropriate to speak of its ceasing. Forgetting, by contrast, is associated with the sefirah of Malchus, which is identified with G‑d’s light that is memale kol almin.
As explained in the previous sections, man’s Divine service has the potential to bring about the fusion of these two expressions of Divine light; their combined influence is then reflected in the person’s Divine service. Thus, when a person observes the Torah and its mitzvos inspired by the awareness that every day they are new, G‑d’s infinite light shines in a revealed manner even within His light that is limited. Hence, there is no possibility of forgetting.
When, however, a person’s fulfillment of the Torah and its mitzvos is limited and his repetitive observance of the mitzvos lacks the energy and vitality he originally experienced, it has an effect in the spiritual realms, causing the revelation of G‑d’s infinite light to not shine within His light that is limited. This, in turn, brings about the possibility of forgetting.
When a person’s inspiration to fulfill the Torah and its mitzvos is limited, this absence of spiritual inspiration leads to a twofold impairment: not only is his performance of the mitzvos not infused with the desired spiritual intent due to the absence of the loftier, transcendent light; in addition, he sinks to a lower level, and becomes involved in worldly matters.
A similar process takes place Above, in the spiritual realms, for man’s conduct determines the nature of the spiritual influences manifest in this world. Here, too, there is a twofold impairment: not only is the higher, transcendent light withdrawn, but as a result, Malchus descends and endows the kelipos with vitality. This descent is referred to as the exile of the Shechinah, the Divine Presence.