וכן גם הקו בעצמו, המלובש בסיום וסוף נצח הוד יסוד דאדם קדמון

The same is the case (not only with the ray of the Kav that is vested within the kelim of Atzilut, but) also with the Kav itself, which is vested in the conclusion and end of the Netzach, Hod and Yesod of Adam Kadmon (abbreviated in the Hebrew original as נה״י דא״ק),

שהוא סוף רגלי היושר שלו המסתיימים במלכות דעשיה

i.e., the end of [the Kav’s] “feet of Yosher” which conclude in Malchut of Asiyah:

הנה הארת הקו מאירה משם, ומתלבשת באור הנשמה דיו״ד ספירות דבריאה יצירה עשיה, שהוא אלוקות

a radiation from the Kav radiates from there — from Netzach, Hod and Yesod of Adam Kadmon — and vests itself in the light of the Neshamah of the Ten Sefirot of Beriah, Yetzirah and Asiyah, which is Divinity.

Adam Kadmon (lit., “Primordial Man”), “Who observes and looks to the end of all generations”), represents the first Divine thought concerning and encompassing all of creation. The particulars that are found within this thought serve as the basis of life for all of creation.

Within this level are to be found two modes of emanation, called Iggulim (lit., “circles”) and Yosher (lit., “straightness”). The former (transcendent) mode of emanation encompasses all of creation equally, while the latter (immanent) mode of emanation animates the various levels of creation by permeating each according to its particular rank.

The concluding level of Yosher (the “feet” of Yosher) of Adam Kadmon comes to an end in the very last level of the lowest World (which is Asiyah), i.e., at the Sefirah of Malchut of Asiyah. It is with regard to this level that the Alter Rebbe states above that the radiation from the Kav that illuminates even as far as Malchut of Asiyah “vests itself in the light of the Neshamah of the Ten Sefirot of Beriah, Yetzirah and Asiyah, which is Divinity.”

(The fact that it does so is not due to its vestiture in the kelim of Atzilut, but because of the Kav that radiates within Adam Kadmon, and as such is to be found within all levels of creation, even as far as the last level of Malchut of Asiyah. For Malchut of Asiyah too derives from the primordial thought of Adam Kadmon.)

והארה דהארה מתלבשת בנפש רוח דיו״ד ספירות דבריאה יצירה עשיה

And a radiation from [this] radiation [of the Kav] vests itself (not only in the light of the Neshamah of the Ten Sefirot of Beriah, Yetzirah and Asiyah, but also) in the Nefesh-Ruach of the Ten Sefirot of Beriah, Yetzirah and Asiyah,

ואף גם בכל הכלים שלהם

and also in all their kelim (i.e., in the kelim of the Sefirot of Beriah, Yetzirah and Asiyah),

Though these kelim are not actual Divinity, they are nevertheless irradiated by a glimmer of a glimmer of the Kav. It is not the investment of the Kav within the kelim of Atzilut that brings this about, for Atzilut only illuminates and is vested within that which may be called Divinity. Rather, the Primordial Thought of Adam Kadmon causes the Kav itself (which transcends Atzilut) to irradiate a glimmer of a glimmer of its light even within the kelim of the Sefirot of Beriah, Yetzirah and Asiyah.

והארה דהארה דהארה הוא בכל הנבראים ונוצרים ונעשים

while a radiation of [that] radiation of the [original] radiation is immanent in all the beings that were created in the World of Beriah, formed in the World of Yetzirah and made in the World of Asiyah,

This enables all created beings to be imbued with the Divine purpose of their creation, a purpose which is to be fulfilled by them. This intent, which originates in the Primordial Thought of Adam Kadmon, is the animating force of all created beings.

The meaning of “a radiation of a radiation of the radiation” is as follows: While a radiation of something is not the same as the object itself, nevertheless it is of the same nature. For example, the radiation of the Kav is still basically Divinity; it is of the same mahut (“essential nature”). By contrast, “a radiation of a radiation” (such as “a radiation of a radiation of the Kav”) differs from the Kav in essence, though still resembling it in the manner of its external manifestation; its metziut is the same.

This is why the “radiation of the radiation” vests itself in the Nefesh-Ruach of the Sefirot of Beriah, Yetzirah and Asiyah. For they are not of the same mahut as their antecedent Sefirot in Atzilut, inasmuch as the Sefirot in Atzilut are actual Divinity while they are not. However, the Sefirot of Beriah, Yetzirah and Asiyah are similar to the Sefirot in Atzilut, for they have in common the spiritual manifestation (the metziut) of kelim and Sefirot. True, they are not actual Divinity, but neither are they a manifestation (a metziut) of created beings.

Proceeding one step further, “a radiation of a radiation of the radiation” does not even share the metziut, the outward man-ifestation, of the original radiation. Thus, “a radiation of a radiation of the radiation” of the Kav vests itself within all created beings — within all entities that are yesh — which were “created, formed and made.”

כמו שכתוב: הימים וכל אשר בהם, ואתה מחיה את כולם

as it is written,47“The seas, and all that they contain [were made by You], and You give life to them all.”

I.e., life-force is drawn down from “You” — from the [infinite] Ein Sof-light — into all of creation, by way of “a radiation of a radiation of the radiation” of the Kav.

***

וכל זאת בבחינת התפשטות החיות, להחיותם

Now all this is by way of an extension of the vital force to animate them.

With regard to this indirect mode of illumination there is a difference in the manner of vestiture — in Atzilut; in the light of the Neshamah of Beriah, Yetzirah and Asiyah; in the Nefesh-Ruach and the kelim of the Ten Sefirot of Beriah, Yetzirah and Asiyah; and ultimately, in all created beings.

אמנם מציאותו ומהותו של אור האין סוף אינו בגדר מקום כלל

However, the essence and nature of the [infinite] Ein Sof-light is in no way subject to space; hence it cannot be said that this light is to be found in Atzilut in one manner, and in another manner in the lower three worlds of Beriah, Yetzirah and Asiyah and all their ramifications:

וסובב כל עלמין בשוה

rather, it encompasses all worlds equally.

ואת השמים ואת הארץ אני מלא, בהשוואה אחת

[Thus G‑d says,48] “I fill the heavens and earth” — uniformly.

ולית אתר פנוי מיניה, אף בארץ הלזו הגשמית

Likewise,49“There is no place — or spiritual level — devoid of Him,” even in this physical world.

רק שהוא בבחינת מקיף וסובב

[The Divine light is present,] however, [only] in an “encompassing” and “encircling” manner — not in a palpable indwelling, but in a concealed transcendence,

וכמו שכתוב הפירוש בלקוטי אמרים

as this concept (i.e., makkif, or Sovev Kol Almin) is explained in Likutei Amarim.50