016 —אני ה' אלקיכם

Ani Hashem Elokeichem Asher Hotzeisi Eschem MeiEretz Mitzrayim Lihyos Lachem Leilokim Ani Hashem Elokeichem.^[1]

To understand the repetition—why does it say twice, "Ani Hashem Elokeichem," at the beginning and end of the verse?

Also, what is the connection of this verse to Krias Shema? For the recitation of this verse is due to the mention of Yetzias Mitzrayim, as it is a mitzvah to recall the Exodus, as it is written: "Lema'an tizkor es yom tzeischa meiEretz Mitzrayim kol yemei chayecha" (so that you remember the day you left Egypt all the days of your life)^[2], and it is a mitzvah in its own right.

Furthermore, why not simply recite the verse: "Lema'an tizkor..."?^[3]

And also, what is the connection of this verse to the Parsha of Tzitzis?

It is known that the souls of Israel existed before the six days of creation, for the world was created with ten utterances^[4], and "Bidvar Hashem shamayim na'asu" (By the word of Hashem the heavens were made)^[5]—this is the level of speech and the breath of His mouth, may He be blessed. But Israel arose in thought, which is a level higher than speech. However, they descended below into this world to be clothed in a body and animal soul through the utterance: "Na'aseh Adam" (Let us make man)^[6]. And this descent is for the sake of ascent.

We must understand: what is the ascent that will come after this descent during our years in this world, that it should be even higher than when the soul was included in the supernal thought? [See also what is written on the verse: "Mi mana afar Yaakov..."]

It is written: "Lo Yaakov ye'amer od shimcha ki im Yisrael ki sarisa im Elokim..." (Your name will no longer be called Yaakov, but Yisrael, for you have struggled with G‑d...)^[7]. And Hashem Himself later said so in a prophetic vision^[8]. The meaning of "Yisrael" is the letters "Li Rosh" (to Me, a head), meaning they become, so to speak, a head for Hashem.

But what does it mean to be a "head" above, regarding Hashem, Who has no bodily form, G‑d forbid? [See also what is written on the verse: "Tze'enah uRe'enah".]

It is known from Tanach and Kabbalah that "ratzon" (will) is called "rosh" and "gulgalta" (skull). As it says: "VeHayah al metzacho tamid l'ratzon" (And it shall be on his forehead always for favor)^[9].

To explain by analogy from the human body^[10]: a person has the faculty of will, and the faculties of pleasure and intellect, which are the inner aspect of will. For will is aroused due to pleasure—when one has pleasure in something, he desires it; or will can be drawn from intellect, which also provides a reason for will, desiring something because intellect dictates so.

Now, will is a revealed aspect, as one can answer another: "This is what I want," and command others to fulfill his will. But pleasure or intellect, from which will derives, are not revealed; they are hidden and concealed within the will, which covers and hides them. Therefore, will is called "gulgalta" (skull), for it is like the skull that covers the brain inside.

Similarly, above, the level of will is called "gulgalta dechafya al mocha" (the skull that covers the brain), for the revelation of will covers the hidden intellect or pleasure of that will, which are truly infinite. As is known regarding: "U'kedoshim b'chol yom yehalelucha selah" (And the holy ones praise You every day)—there are endless ascents in comprehension, and these are only a mere ray from the supernal wisdom, like a hair from the brain or a drop compared to the sea.

[But Chochmah Ila'ah (supernal wisdom) is the level of Eden: "Ayin lo ra'asa..." (No eye has seen it)^[11], and this Eden is drawn from the hidden supernal Eden, as stated in the Zohar (Idra Rabba). It is hidden and concealed because the level of gulgalta covers the brain, which is the hidden supernal Eden.]

This is like the concept of "Shetok, kach alah b'machshavah" (Be silent, so it arose in thought)^[12]. Certainly, there is a reason for the matter, but that reason is extremely hidden and not accessible to comprehension. Therefore, it was said: "Be silent..."—only the will is revealed, which is the level of gulgalta. But the wisdom and reason are hidden and not revealed, being concealed within the gulgalta.

Similarly, even in the lower will that derives from revealed wisdom, nevertheless, will is revealed, whereas wisdom is only revealed in Gan Eden above, and even then only through contractions, as explained above. Therefore, will is called gulgalta and metzacha (forehead).

This is what the Zohar says (III 129a): It is written, "VeHayah al metzacho tamid l'ratzon..."—the metzach (forehead) called will is the revealed aspect of the entire head and skull; that is, the revelation of will is called metzach, like the forehead that is bare of hair. [See also what is written about metzacha in the explanation on "Tze'enah uRe'enah".]

And Israel are called "Li Rosh"—they are the ones who arouse and draw down the supernal will. As our Sages say (Berachos 3a): When Israel enter synagogues and study halls and answer: "Yehei Shmei Rabba Mevorach" (May His great Name be blessed), Hashem nods His head^[13]. His head refers to the supernal will [see also Zohar III 288a-b], and the nodding is from above to below, meaning He draws down the supernal will to be revealed below. This is the meaning of "Yehei Shmei Rabba Mevorach"—that His great Name be drawn from concealment to revelation.

The meaning of "His great Name" is that there are many levels of names, which are in the order of Hishtalshelus (the chain of creation), i.e., they are rays and extensions of the Infinite Light to fill all worlds. Even the Name Havayah is in the category of memale kol almin (filling all worlds), as our Sages say: "With the Yud He created the World to Come"^[14] [as will be explained later regarding: "VeHayah Havayah li leilokim"]. But "His great Name" refers to that which is far above the order and category of Hishtalshelus, and does not descend or clothe itself within the worlds at all.

And although it is also only a "Name" compared to His essence, nevertheless, it is beyond the grasp of created beings, even higher than the level of sovev kol almin (encompassing all worlds).

And for this we ask that His great Name be blessed and drawn down to the world and all worlds. "Le'olam" (to the world)—in singular, refers to the world of Atzilus, where "He and His life-force and His vessels are one." "Le'almei almayah" (to all worlds)—in plural, refers to Beriah, Yetzirah, and Asiyah, which are in the category of separation, as it is written: "U'misham yipared..." (and from there it separates)^[15]—that in all of them there should be a drawing and revelation of the Infinite Light, His great Name, so that there will be a nullification of existence to nothingness.

For through the illumination of Havayah that creates through the chain of worlds, existence comes from nothing to something, and the more it descends, the more "somethingness" there is, until truly separate worlds are formed. But with the revelation of the Infinite Light above Hishtalshelus, the worlds become nullified from something to nothing.

[See also the explanation on the verse: "Ra'isi v'hinei menoras zahav..." and in Shir HaShirim on "Shishim heima malchos," regarding the future: "U'ma'ayan miBeis Hashem yetzei..."]

Therefore, when Israel say: "Yehei Shmei Rabba Mevorach," Hashem nods His head, meaning He draws down the revelation of His head, the supernal will, within which is clothed and concealed the supernal pleasure and wisdom, so that it descends and is drawn into revelation below: "Veniglah kevod Hashem" (And the glory of Hashem will be revealed)—below just as it is above.

2) And what causes Hashem to nod His head (that is, Israel—"Li Rosh," who are the head above, so to speak)? This is through: "Ki sarisa im Elokim" (for you have struggled with G‑d)^[16].

The idea is that this drawing down is through an awakening from below and the elevation of mayin nukvin (feminine waters) in Krias Shema: "Shema Yisrael"—"Shema" means understanding, "Yisrael"—"Li Rosh," meaning since you are on this level of being "Li Rosh," understand and comprehend how "Hashem Echad"—that everything before Him is considered as nothing, and only "Baruch Shem Kevod Malchuso"^[17]—His kingship alone enlivens all worlds. It is like a king whose essence does not extend into all the countries, only his name is called upon them.

Therefore: "Ve'ahavta es Hashem... b'chol me'odecha"^[18]—with no limit. As it is written: "Kalah she'eri u'levavi"^[19] (my flesh and my heart yearn). "She'eri"—this is the body, called "she'er basar" (flesh), and "levavi"—the blood in the heart, where the soul dwells, and its place is in the left chamber, which is full of blood and where the evil inclination resides. And it must be: "b'chol levavcha"—with both inclinations. That is, even the faculties of the animal soul, from soul to flesh, should be consumed in longing and thirst to be nullified and included in the Infinite Light, since the heart truly understands the unity of Hashem: that there is nothing besides Him, and only "Baruch Shem Kevod Malchuso" etc.

This is the concept of Yetzias Mitzrayim, and therefore the mention of the Exodus is relevant to the mitzvah of Krias Shema. Every day, one must recall the Exodus. For even if one has prayed and declared "Echad" and "Ve'ahavta" with self-sacrifice, after prayer he can still desire foreign things not for Hashem, which is the level of beinonim—"this one and that one judge him"^[20].

However, they are only judges, not rulers, G‑d forbid—there is no dominion for evil, only that it is like a judge who gives his opinion, but the law does not follow him, for Hashem stands at the right of the needy to save him. As our Sages say: "If not for Hashem's help..." And this is through the awakening in Krias Shema and prayer, for one who comes to purify is assisted^[21]. Therefore, the Exodus must be recalled every day. There are many levels in the Exodus, meaning that even the righteous have an exodus from limitations and boundaries that restrict them.

This is the elevation of mayin nukvin in Kabbalah and the awakening from below in the Zohar's language—that specifically through this, the supernal will and pleasure are drawn down, as it is written: "Tzchok asah li Elokim"^[22]—the name Elokim, which conceals to create "somethingness," from this comes laughter and the revelation of supernal pleasure, which happens when there is nullification of existence.

As it says: "Livyasan zeh yatzarta lesachek bo"^[23] (You created the Leviathan to play with it). [See also the explanations on "Eileh masei," "Tzav es Bnei Yisrael..." and in Parshas Vayeitzei on "V'shavti b'shalom..." and in the discourse "Ve'ehyeh etzlo amun" on "mimoshevoseichem tavi'u lechem tenufah" etc.]—the laughter comes from the nullification of existence, for this is something novel.

For when the soul, before being clothed in the body and animal soul, was in a state of nullification, this is not a novelty at all—for all the worlds are truly like a drop in the ocean and considered as nothing. But when, after the soul is clothed in the body, even the body and animal soul experience yearning to be nullified, so that even "somethingness" is nullified like a drop in the sea—this is the elevation of mayin nukvin.

Even though the nullification of the animal soul and body is incomparable to the nullification in the higher worlds, nevertheless, because it is a novelty. Just as, by analogy, "the heart of kings is unfathomable"^[24], and when one wishes to draw the king's heart to the request of a commoner, it is done by bringing before him something novel, like a talking bird. Even though people speak with greater understanding, that is not novel, but a bird speaking is novel and draws the king's heart.

So too, the nullification of "somethingness" is a novelty, that from animal comes man, as it is written: "Adam u'behemah toshia Hashem"^[25] (Man and beast You save, Hashem). [And specifically through this, the highest will and pleasure are aroused above, as explained also in Parshas Vayishlach on "Vayikach min haba beyado minchah".]

Just as a beast carries a person riding upon it to a place he could not reach on his own. Therefore, "the faces of a lion, an ox... carry the throne"^[26], and "the likeness of a man upon the throne"^[27]. And this is true, that they carry the throne together.

This is: "Lo Yaakov ye'amer od shimcha ki im Yisrael ki sarisa im Elokim..."—to be on the level of Yisrael, "Li Rosh" above, is achieved through "ki sarisa im Elokim"—nullification of existence, which draws down the revelation of supernal pleasure and will, which is the level of "head," as explained above regarding Hashem nodding His head.

[Also, "Yisrael" can be interpreted as "Shir El"—song to G‑d, which is also the drawing down of supernal pleasure, as explained on "Shir HaShirim." All this is achieved through "ki sarisa im Elokim."]

This is: "Uvalayla shira imi"^[28]—"shiro" is read, meaning the delight of Hashem. "Uvalayla"—through transforming darkness to light, etc.

[See also on "Lo Yaakov ye'amer od shimcha ki im Yisrael" in Bereishis Rabbah, Parshas Vayishlach, and in the Gemara and Yerushalmi, and in Zohar I, Parshas Vayishlach, and in Parshas Mishpatim, and in Parshas Tazria, and in Parshas Pinchas, and see also in the Ramaz at the beginning of Parshas Shemini regarding Yisrael.]

3) However, the ultimate purpose is not to remain in this state of nullification and yearning, with the soul consumed within the body—for it was already so before descending into the body. Rather, the main thing is that after this yearning, one should draw down from above to below the revelation of the Infinite Light below. [As it is written: "V'hu yimshol bach" (and he shall rule over you). See Tanya, end of chapter 50.]

This is the meaning of: "Vehayu hadevarim ha'eileh..." (And these words...) immediately after "uv'chol me'odecha"—for the drawing down is through Torah. Therefore, it is called "mikra," and one who reads the Torah draws and brings down.

As it is written: "Mi ya'aleh b'har Hashem... asher lo nasa lashav nafsho" (Who may ascend the mountain of Hashem... who has not lifted his soul in vain) (Tehillim 24). The reading is "nafshi"—for when it is only his soul, meaning the soul of man ascending from below to above, like "Who may ascend the mountain..."—this is the level of prayer and not engaging in Torah and mitzvos afterward to draw down the Infinite Light from above to below, it is called "lashav" (in vain). [See elsewhere on the verse: "Hakol kol Yaakov".]

Rather, the main thing must be afterward the level of "nafshi," which is the drawing down and revelation of the Infinite Light below.

[See Zohar III 55b regarding "nafshi," and in the commentary there. It can also be explained regarding "nafshi" based on what is written in Likkutei Torah, Parshas Ki Sisa, on the reasons for mitzvos regarding: "V'nasnu ish kofer nafsho"—for it is the soul of all Atzilus. For "nefesh" means will, as in: "Ein nafshi el ha'am hazeh" (Yirmiyahu 15)—Rashi explains: "nafshi" means "my will." And so too Targum: "re'usa." Also, as our Sages say in Shabbos, end of Perek HaBoneh: the acronym of "Anochi" is "Ana nafshi kesavis yehavis." See also Likkutei Torah from the Arizal, Parshas Yisro, on "Anochi," and in Ma'amar Avos, letter Aleph, section 103.]

Rashi explains: "Ana nafshi"—I Myself. And it can be explained: "nafshi kesavis yehavis," as in what is written in Bereishis Rabbah, Parshas Terumah, on the verse: "V'yikchu li terumah"—as if to say, "You are taking Me."

Also, as it is written: "Ki vo shavas vayinafash," and Targum: "v'nach." See Ramban, Parshas Ki Sisa, and Zohar II, Vayakhel, and Parshas Naso, and see also in the discourse on "Vehayah mispar Bnei Yisrael" regarding "v'nachah alav ruach Hashem," and what is written elsewhere on the meaning of "rei'ach nichochi."

This is: "Asher hotzeisi eschem meiEretz Mitzrayim lihyos lachem leilokim"—the ultimate purpose of the Exodus from below to above is in order to be "lachem leilokim," that the revelation of the Infinite Light should be drawn down below. This is the meaning of "to be for you..."

[As it is written in Shemos 3:12: "When you bring out... you will serve..." and see elsewhere on the verse: "Hasivi eineich minegdi..."]

So too, this was shown to Eliyahu—that the ultimate purpose is the drawing down. As it is written (I Kings 19): "Not in the wind is Hashem," and after the wind, fire—not in the fire is Hashem. The wind refers to the Ofanim and Chayos (angels) who are uplifted with great noise due to their perception that He is holy and separate. "Hashem Tzevakos"—He is in His hosts. From a single letter of the Name Havayah, all the hosts of hosts are created and live, as our Sages say: "With the Yud He created the World to Come." Therefore, they make a great noise. Nevertheless, "not in the wind is Hashem"—meaning the revelation of Havayah does not rest or clothe itself in the wind; rather, the wind is for Hashem, from below to above, to be included and nullified in Havayah. But even so, the Name Havayah does not rest in the wind.

Similarly, after the wind, fire refers to the enthusiasm and burning of the Seraphim (angels).

[See elsewhere on the verse: "Shchorah ani"—that even in man there are these two aspects: wind is the external aspect of the heart, and fire is the internal aspect.]

Nevertheless, "not in the fire is Hashem"—the Name Havayah is not revealed or clothed in the fire, only that the fire is for Havayah, as above.

Rather, it is through "and after the fire, a still small voice"—there the King comes. This is through Torah, which is the drawing down and revelation of the Infinite Light from above to below, as it is written: "Va'asim devarai b'ficha..." (I will put My words in your mouth).

[It is called a still small voice, as in: "Divrei chachamim b'nachas nishma'im"^[29] (the words of the wise are heard in calm), as explained elsewhere on the Zohar, Parshas Vayeira. Nevertheless, there must first be wind and fire, for then, through the initial elevation, the Infinite Light is drawn down through Torah study.]

As explained above^[30], from the wind is made a gate on the right and a gate on the left. The left gate is: "the hair of his head like pure wool," which are the laws of Torah. The right gate is: "Zeh hashaar laHashem"^[31]—the aspect of mitzvos, etc.

See also on the verse: "Ki tishma b'kol," and in Zohar, Parshas Balak, regarding the still small voice, and in Parshas Tzav, and it is the "inner voice" mentioned in Zohar, Parshas Va'eschanan. See also the commentary of the Ramaz there, and Gemara Chagigah, and Maharsha there, and Midrash Rabbah on Bereishis and Tazria, and Koheles Rabbah on the verse: "Holech el darom," and Zohar III, Pinchas.

However, all the drawing downs that occur now are in a state of concealment, and the main revelation will be in the future at the resurrection, when all the souls of Israel will ascend: "Ki lo yidach mimenu nidach"^[32] (none will be cast away), "Kulach yafa rayasi"^[33] (You are all beautiful, my beloved). Then will be fulfilled: "Barchenu Avinu kulanu ke'echad" (Bless us, our Father, all as one)—when we are all as one, then bless us, etc.

All the performance of mitzvos and Torah study in this world is to draw down the Infinite Light, but now it is not revealed—it is like a hidden gift, and in the future, the reward of the mitzvah will be revealed from the mitzvah itself. [See also on the verse: "Haba'im yashresh Yaakov".]

This is: "Zore'a tzedakos matzmiach yeshuos"—from the phrase: "Vayisha Hashem el Hevel v'el minchaso"^[34] (Hashem turned to Hevel and his offering), that there will be a revelation of the Infinite Light below in bodies, specifically, on a higher level even than in the upper Gan Eden.

For even the greatest tzaddikim, Avraham and Moshe, who are at the highest levels in the upper Gan Eden, will be clothed in bodies and rise at the resurrection, etc.

This is because in this world there can be a greater revelation, for the end is wedged in the beginning, and the final deed arose first in thought.

This is: "Lihyos lachem leilokim"—to be in the future.

4) Ani Havayah Elokeichem. Yaakov said: "V'shavti v'shalom... vehayah Havayah li leilokim"^[35]—meaning that the Name Havayah, which indicates the revelation of light to create and enliven, this revelation will be considered to him only like the Name Elokim, which conceals and hides. This is through the revelation of the Infinite Light, which is far above the Name Havayah. As explained in Parshas Vayeitzei on this verse.

So too, in the future, which is a day that is entirely long, meaning it has no beginning or end at all due to the revelation of the Infinite, which has no beginning or end, therefore it is said: Ani Havayah Elokeichem—that the Name Havayah will then be considered like the Name Elokim, because a great and mighty illumination from the Infinite Light will be revealed, which is the revelation of His great Name.

[Perhaps this is the meaning of the two times: "Ki im Yisrael yihyeh shimcha"—the first time, said by the angel (Vayeishlach 32:29)^[36], refers to the revelation of the Name Havayah, which is the level of "ki sarisa im Elokim." This is the revelation that was at Har Sinai. The second time, said by Hashem Himself: "Ki im Yisrael yihyeh shimcha" (Bereishis 35:10)^[37], refers to a higher level of revelation.]

As is known, there are two Names Havayah, and a pause between them^[38], and the higher Havayah is the concept of His great Name: "Yehei Shmei Rabba Mevorach..." This is the revelation that will be in the future, speedily in our days^[39]. See also Maharama on Parshas Vayeishlach, who also notes that it is said to him twice. And in Ein Yaakov, Berachos, some commentators also note this. According to what was written above, it is well understood^[40].)

And "Elokeichem" means "your G‑d." For Israel are the ones who draw down this great revelation, so that the Name Havayah is considered as Elokim. As it is written: "Ad ya'avor amcha Hashem"^[41]. This is through the elevation of Yetzias Mitzrayim and the drawing down.

Nevertheless, it is written: "Asher hotzeisi eschem meiEretz Mitzrayim"—for even the yearning from below to above, which is the Exodus, is only possible through "Asher hotzeisi..."—for if not for Hashem's help, etc., as it is written: "Ki ya'amod l'yemin evyon lehoshia mishofte nafsho..." as explained above.

And "on three things the world stands: on Torah, on avodah, and on gemilus chasadim"^[42]. "Avodah" means the elevation of mayin nukvin from below to above, i.e., nullification of existence. This is the concept of Krias Shema, Yetzias Mitzrayim, and prayer, as explained above. Torah and gemilus chasadim are the drawing down from above to below after the elevation. Torah is the inner drawing down, as it is written: "V'sorasecha b'soch mei'ai"^[43]. Gemilus chasadim is the external drawing down, as it is written: "B'tzedakah tikonani"^[44].

However, it is written: "Chasdei Hashem ki lo tamnu"^[45]—"chasdei" in plural, meaning two levels of chesed. As it is written in Zohar III 133b: there is chesed and there is chesed.

The first is the higher chesed that will be revealed in the future, as it is written: "U'chasdi mei'itcha lo yamush"^[46], and it is called "rav chesed." However, it is impossible for the light from above to be revealed unless there is a vessel and dwelling place for it. This is the second chesed, about which it is said: "And how many bodies did You prepare for them... chesed d'roa yemina" (the right arm), which is the vessel for the revelation of the above-mentioned "rav chesed."

[See also the discourse on "Hashem yachatu merivav" regarding the two levels of chesed, and the discourse on "Vehayah mispar Bnei Yisrael" regarding "ki gadol yom Yizre'el".]

This vessel below is the concept of gemilus chasadim, chesed d'roa yemina, and all the limbs of the body follow the right arm, etc.

Similarly, there are two levels of Torah. As it is written: "B'soras Hashem cheftzo u'veSoraso yehegeh"^[47]. "Torah of Hashem" is the higher Torah, Chochmah Ila'ah, which will be revealed in the future. The vessel and dwelling for it is the lower Torah, Chochmah Tata'ah. About this it is said: "U'veSoraso yehegeh."

This is the meaning of the two times: "Ani Havayah Elokeichem." The first refers to "hayom la'asosam"^[48]—the Torah below, and chesed d'roa yemina. This wisdom and chesed are the vessel to receive the revelation of the Torah of Hashem and the inner chesed that will be revealed in the future. This is the second "Ani Havayah Elokeichem." [See also Idra Rabba 138b.]

Therefore, this verse was established in Krias Shema. As explained above, the Exodus is relevant to Krias Shema, for the Exodus is to leave the boundaries and limitations, to nullify existence. This is the concept of self-sacrifice in "Echad" in Krias Shema, and also that through nullification of existence—"ki sarisa im Elokim"—one draws down the level of "Li Rosh," which is the concept of "Shema Yisrael..."

This is the level of avodah, the elevation of mayin nukvin. Afterward, there must be Torah and gemilus chasadim, which are the drawing downs. All three things are hinted at in this verse: "Asher hotzeisicha meiEretz Mitzrayim"—this is the elevation, and the two times "Ani Havayah"—these are the drawing downs through Torah and gemilus chasadim, as explained above, and therefore this verse was specifically established.

This is also the connection of this verse to the Parsha of Tzitzis. For in Tzitzis there are two aspects: thirty-two threads and the tallis that surrounds, corresponding to the two types of drawing down through Torah and gemilus chasadim. Torah is the inner drawing down, which is the thirty-two threads, corresponding to the thirty-two paths of wisdom. Gemilus chasadim is chesed d'roa yemina, "u'v'yemino techabkeni" (and with His right He embraces me), like the tallis, which is a garment and surrounds, as explained elsewhere.

Additionally, the Tzitzis also allude to love and awe, as explained above in the discourse on "Vehayah lachem l'tzitzis..." which is the aspect of avodah.

[The concept of "on three things the world stands" can be understood based on what is written in Zohar HaRakia, end of Parshas Terumah, and in Zohar there (166b): when it is received between the two arms, for Atzilus is completed in three aspects, for El or Av and Im precede the three heads, etc. Therefore, corresponding to this, the world stands on three things, etc. And from what is written above, the connection of these three things is also understood, and through them the concept of Hashem nodding His head is drawn down, as explained on the verse: "Shinaich k'eder..."^[49].]

Summary

This maamar explains the dual mention of "Ani Hashem Elokeichem" and its connection to Shema and the Exodus. The Alter Rebbe teaches that the soul's descent enables a higher ascent, drawing down G‑dliness through Torah, mitzvos, and self-nullification, ultimately revealing the Infinite Light in this world.