This will all be better understood through the prism of what our Sages of blessed memory have said regarding the Possuk: נִּי וּבָאתִּי לְגַנִּי לִּגְנ “I have come to my garden,” “rather to my garden, my original Garden” “to the place that I mainly dwelled originally, because the Shechinah was primarily in the lower realms.”
However, this is [merely] regarding the creation itself but there also needs to be a person’s [own] Avodah (The “I, was created to serve the One Who formed me” as mentioned earlier) to increase lights through the study of Torah. This means that even when the Shechinah was in the lower realm as a result of the study of Torah additional lights were drawn in. And as it is known “The Torah preceded the world by two thousand years” so even at the very beginning of creation Torah was already there. And as a result of Torah additional lights were drawn.
This explains the Possuk: וַיַנִּחֵּהוּ בְגַן עֵּדֶן לְעָבְדָהּ וּלְשָמְרָהּ “He placed him [Odom] in the Garden of Eden to work it and to guard it.” Our Sages of blessed memory have translated the word לְעָבְדָהּ to refer to the two hundred and forty-eight positive commandments and the word לְשָמְרָהּ to refer to the three hundred and sixty-five prohibitive commandments.
In other words, in Gan Eden and even in the Gan Eden before the cardinal sin as a result of an Avodah and of guarding and performing the two hundred and forty-eight positive commandments and abstaining from transgressing any of the three hundred and sixty-five prohibitive commandments additional lights are drawn down.
As it has been explained in several places that the novelty of the Torah in the Garden of Eden is ‘Hasogas HaMahus’ (which loosely translated means really “to get it”) as opposed to just ‘Yediyas HaMetzius’ (which loosely means to know about the existence of something) [including] a revelation of the three first [intellectual] attributes not only the seven latter [emotive and behavioural] attributes.
