Having explained that the essence of the Shechinah was originally apparent in this lowly world and that in addition Moshe (the seventh) later drew it down specifically into this world, [the Rebbe, of blessed memory] goes on to say:
"Divinity was primarily revealed within the Beis HaMikdash, (and the Rebbe supports this statement with Scripture,) as it is written, `And they shall make Me a Sanctuary and I shall dwell within them.'"
[Concerning this verse the Sages comment:] "The verse does not state `within it,' but `within them,' [thus implying that G‑d dwells] `within each individual Jew.'"
[The Rebbe continues:] "This concept can grant us an insight into the verse, `The righteous shall inherit the land and forever dwell upon it.' This means that the righteous shall inherit `the earth,' which is an allusion to Gan Eden, because they cause 'Him Who dwells forever, exalted and holy is His Name,' to dwell and be revealed in this physical world below."
(The Rebbe does not explain "Him Who dwells forever" in the maamar; the concept is explained in Likkutei Torah in accordance with a teaching of the Zohar.)
[The discourse of the Previous Rebbe continues:]
"With this in mind, we can better understand the interpretation of the verse, `I have come into My garden,' as `I have come into My bridal chamber'; i.e., the Shechinah here speaks of its return to the original location of its essential abode — in the midst of the nether beings.'
"The matter (i.e., the explanation as to why the essence of the Shechinah was specifically found in this world) is as follows:
`The ultimate purpose for the creation and progressive descent of the worlds is that `G‑d desired to have a dwelling place in the lower worlds.'"
The Alter Rebbe explains this [in the following manner]:
"The ultimate intent of the progressive chainlike descent of the worlds is not the loftier worlds, since for them this constitutes a descent from the light of G‑d's Countenance."
The ultimate purpose cannot possibly be remoteness from G‑d.
As is well known, creation derives solely from the power of G‑d's Essence, as is stated in Iggeres HaKodesh, in the Epistle beginning Ihu VeChayohi: As to G‑d's very Being and Essence, Whose being derives from His own self and Who has no cause preceding Him, He alone has the power and ability to create something out of absolute naught and nothingness.
Thus, creation does not result from G‑dly revelation, rather from G‑d's Essence.
Hence it is impossible to state that the ultimate intent of creation was for the sake of the higher worlds, for even [the loftiest of them,] the World of Atzilus, is [merely] a revelation of that which had previously been concealed.
It therefore constitutes a descent from the light of the Divine Countenance, for when the luminous emanations of Atzilus were in a state of concealment [within their source] they were on a much loftier plane.
In addition, since these are merely degrees of revelation [i.e., glimmerings of G‑d's Essence], we cannot possibly say that Essence exists for the sake of such revelations.
We must therefore say that the ultimate goal is this physical world, wherein — as the Mitteler Rebbe explains on this week's Torah reading (Parshas Beshalach), while comparing the higher worlds and this world — it is felt that its being derives from its own self.
(This is as explained in the series of maamarim of Rosh HaShanah this year, in connection with the difference between created beings and [Divine] light: Light proves that there is a luminary; when we observe light, its very existence indicates and reveals that there is a luminary [from whence it emanates].
By contrast, [physical] created beings not only fail to reveal [their] Creator, they actually hide and conceal their source; moreover, they feel that their being derives from themselves, (and only reason dictates that this cannot possibly be so)).
Although this [perception of a physical creation that its being derives from its own self] is but its own [false] impression, nevertheless, the very fact that it is able to imagine that it derives from its own self results from its being rooted in G‑d's Essence — and His Being derives from His Essence.
It is thus understandable that the intent of creation is not the higher worlds whose purpose is revelation, but this lowly world — that imagines itself to be not a [mere] revelation (gilui) but a self- sufficient entity (atzmi), whose being derives from its own self.
Through man's spiritual service in this world, subduing and transforming [the physical into holiness], G‑d's Essence is revealed [in this world], in the world for the sake of which the worlds at large were created and for the sake of which they progressively descended.
