ואפילו נפש דעשיה, היא באה מזיווג ז״א ונוקבא דעשיה

For even a Nefesh (i.e., a soul of the lowest grade) of Asiyah (i.e., the lowest world) derives from the union of Za (ז״א: the initials of זעיר אנפין, i.e., the bracket of six masculine middot, or emotive attributes) with nukva (i.e., the feminine attribute called Malchut) of Asiyah,

I.e., a Nefesh in the World of Asiyah is born of the union of the above masculine and feminine middot (this union being called the yichud (or zivug) of זו״נ, which is an acronym for ז״א ונוקבא),

והמוחין שלהם, שהם בחינת חיה ונשמה דזו״נ

and of [the union of] their Mochin (i.e., ChaBaD, an acronym for the intellective soul-faculties of Chochmah, Binah and Daat, together constituting the Mochin of Za-and-nukva in the World of Asiyah), which are the Chayah and Neshamah of Za-and-nukva.

Foreshadowing the above-mentioned union at the level of the lower (emotive) Sefirot, the union which first brings a Nefesh to the stage of potential creation is that which takes place at the level of the higher (intellective) Sefirot. The two partners to this union are the soul-level called Chayah, representing the level of Chochmah16 (the masculine element), and the soul-level called Neshamah, representing the level of Binah17 (the feminine element).

Thus, even a soul that is merely of the level called Nefesh comprises all the Sefirot of the World of Asiyah — Chochmah, Binah, Za (the six emotive attributes), and nukva (Malchut).

שהן הן אחוריים דכלים דזו״נ דאצילות

These, in turn, are the external aspect of the kelim of Za-and-nukva of Atzilut.

For the kelim of Za-and-nukva of Atzilut illuminate and are infused within the Sefirot of the World of Asiyah.18 The Sefirot of Asiyah are thus the external aspect of the kelim of Za-and-nukva of Atzilut.

שהם אלקות ממש

And they (the kelim of Atzilut) are truly Divine,

שבתוכם מאיר אור אין סוף ברוך הוא, המלובש וגנוז בחכמה דאצילות

for in them radiates the [infinite] Ein Sof-light, which is vested and concealed in the Chochmah of Atzilut, for reasons explained in the Alter Rebbe’s Note to ch. 35; indeed, the infinite light vested in Chochmah illuminates all the kelim of the Sefirot of Atzilut:19 “The Supernal Father ‘nests’ in Atzilut,”

דאיהו וגרמוהי חד באצילות

and “He (the [infinite] Ein Sof-light) and His kelim are one in Atzilut.”

Since the Sefirot of Atzilut are the internal aspect of the Sefirot of Asiyah, the [infinite] Ein Sof-light is thus vested within the Sefirot of Asiyah.

ועל כן גם בנשמת האדם מאיר אור אין סוף ברוך הוא, מלובש וגנוז באור החכמה שבה, להחיות את האדם

Hence, since the soul derives from these Sefirot, it follows that the [infinite] Ein Sof-light radiates in the soul of man as well, vested and concealed in the light of its Chochmah, in order to animate man.

וממנה יוכל האדם להבין קצת בספירות העליונות

And from it (the soul), man is enabled to understand something of the Supernal Sefirot,

שכולן מאירות בנשמתו, הכלולה מהן

for they all radiate in his soul, which comprises them.

Since the soul derives from the Ten Sefirot and hence comprises ten corresponding faculties, man can arrive at an understanding of the Supernal Sefirot through contemplating the dynamics within his own soul.