ועל ידי קיום המצות, נמשך אור מקיף הנ״ל, ומאיר תוך העשר ספירות דאצילות, בריאה, יצירה, עשיה, ומתייחד עם האור פנימי

Now, by the fulfillment of the commandments, the above-mentioned encompassing light is elicited and radiates within the Ten Sefirot of [the Worlds of] Atzilut, Beriah, Yetzirah and Asiyah, thereby uniting with the indwelling light.

When this occurs, the infinite and transcendent light (or makkif) permeates the indwelling light (or pnimi) of Seder Hishtalshelut — the self-obscuring and chain-like descent of the Divine life-force through which increasingly material worlds come into being.

ונקרא יחוד קודשא בריך הוא

This is referred to as the unification of the Holy One, blessed be He, the epithet “holy” (kadosh) signifying His separateness from the world, hence the level of sovev kol almin,

ושכינתיה, כמו שכתוב במקום אחר

and His Shechinah, the indwelling light which is so called because the Divine Presence descends and dwells (שכן) within the created worlds, as is explained elsewhere.8

It is explained in another context that the performance of mitzvot results in this union of the Holy One, blessed be He, with His Shechinah. This is why we say לשם יחוד (“For the sake of the union of the Holy One, blessed be He, with His Shechinah”) before we perform certain mitzvot: for it is they that fuse the light of sovev kol almin, known as “the Holy One, blessed be He,” with the light of memaleh kol almin, known as the Shechinah. Thus, the main radiation of Divine light drawn down through the performance of commandments, is effected within the evolution of the Sefirot of the Four Worlds.

ומהארה דהארה מאור מקיף הנ״ל, על ידי צמצום רב

And from a reflection of a reflection of the above-mentioned encompassing light, by means of a powerful contraction,

נעשה לבוש לבחינת נפש, רוח, נשמה, של האדם בגן עדן התחתון והעליון

a garment is made in the Lower and Upper Garden of Eden for the [soul-levels called] Nefesh-Ruach-Neshamah of man,

שיוכלו ליהנות ולהשיג איזה השגה והארה מאור אין סוף ברוך הוא, כמו שמבואר במקום אחר

enabling them to derive pleasure and attain some apprehension and illumination from the [infinite] Ein Sof-light which is diffused in the Garden of Eden, as is explained elsewhere.9

For, unaided, the finite soul would never be able to apprehend this infinite radiance.