GIMEL
With this, the concept of לֶךְ לְךָ will be understood; that in order to reach the Neshomoh’s root and source in the spiritual world of Atzilus there is a need to go from the Diaspora to Eretz Yisroel. Because so long as one is in the Diaspora under the rule of the ‘seventy ministers’ where only the state of ‘Malchus’ of ‘Yetzira’ and ‘Asiyah’ are able to illuminate, the root of his Neshomoh will never be revealed besides to reveal that it is from Malchus of ‘Yetzirah’. However, by ascending to the holy Eretz Yisroel which is situated parallel to the supernal state of Malchus of the spiritual worlds of ‘Beriyah’ and ‘Atzilus’, then the root of his Neshomoh will illuminate in the supernal state of Malchus of the spiritual world of Atzilus.
This is basically the extent of the Tzemach Tzedek’s Maamor.
DALED
However, the above described explanation on the words לֶךְ לְךָ that it refers to going into the root and source is consistent with the basic explanation that it refers to a going from below to above - from the Diaspora into Eretz Yisroel and as a result of this the root of his Neshomoh will illuminate within him.
However, we still need clarification how does this explanation align with the explanation that לֶךְ לְךָ refers to going from above to below as is explained in Torah Ohr that the name ‘Avrom’ is made up of the words ‘Av’ meaning father & ‘Rom’ meaning exalted which refers to ‘intellect that is hidden from all conceptualization’ and it is about this that HaShem says to Avrom לֶךְ לְךָ that the concealed light shall be revealed and shall illuminate from above down to below to the ‘Eretz’ which is the supernal state of Malchus.
The answer is that in order for there to be a descent below, there first needs to be an added revelation of an exalted light which is the reason why at first the name was Avrom which symbolises ‘intellect that is hidden from all conceptualization’, but then thereafter the letter ‘Hey’ was added which symbolises a Hamshocha of the supernal state of ‘Atik’ whose revelation is in the supernal Sefira of ‘Binah’ as a result of which a descent below was even possible.
Accordingly, it also aligns nicely with the explanation that לֶךְ לְךָ refers to going from above to below, because it is because of this that he is able to reach his root and source.
This also explains what is written in ‘Torah Ohr’ in explaining the words of the Possuk אֲשֶר אַרְאֶךָ “which I will show you” [for seemingly the statement ‘which I will show you’ is not understood where perhaps it should have been ‘Which I will tell you’ as the Torah writes in the instruction for the ‘Akeida’ for this quandary he explains that אַרְאֶךָ is (not just about location but it is) also about Avrohom himself] meaning ‘I will show you’ as in ‘I will reveal you yourself to you yourself’.
Because even according to the explanation that it refers to going from above to below the truth is that it is specifically as a result of this לֶךְ לְךָ meaning ‘go from above to below’ that לֶךְ לְךָ meaning ‘go from below to above’ can happen ‘to yourself you shall go’ that you can reach your root and source.
Usually the Rebbe would finish with a blessing wishing that we shall all go to Eretz Yisroel with Moshiach our righteous one through which we will all be able to connect with HaShem who is the root and source of our Neshomoh in a deep and meaningful way, and this will happen speedily in our days Mamosh! but that ending is missing.
