The Alter Rebbe now returns to answer the question with which he began the maamer:
Now, regarding bringing down the Torah in this manner, it is written: “Moshe will speak”:
“Moshe” is the idea of bitul-submission to Hashem — “Now Moshe was a very humble man, more so than any other man on earth, (Behaaloscha, 12:3), “And what are we”, (Beshalach, 16:7).
“יְדַבֵּר-Will speak” — is also an expression of bringing things from one place to another and leading people, as the verse says, “He causes peoples to יַדְ בֵּר-follow our lead,” which means that he (Moshe/humility) brings down Hashem’s Infinite Light below, through the idea of bitul-submission.
In other words: “מ ש ה יְדַבֵּר-through humility/bitul, we bring down Hashem’s Light.”
For, as it says (Iyov 28:12) “true Wisdom, as it is infused with Hashem’s Light, can be found from ‘אַיִּן-nothingness,’” meaning from a sense of feeling like nothing before Hashem.
And, as it says in the Gemara (Megilla 31a) “Where you think you are finding the greatness of Hashem, you are actually finding His humility,” meaning, that it is through our humility that we bring down Hashem’s ‘humility,’ which is the only way we have any access to Him in the first place.
Now, Moshe is the one who brings down Hashem’s Light from Above to Below, because Moshe is referred as “the escort of the King,” Hashem, to come to greet us Jewish people down below.
Furthermore, Moshe is referred to as “אִּיש הָּאֱל הִּים-the man of G-d,” which can also be interpreted to mean “the ‘אִיש-master’ of Hashem’s Name Elokim,” which is Malchus of Atzilus, also referred to as ‘the Queen,’ and Moshe is ‘the master’ over the level called ‘the Queen.’
Moshe is connected to Hashem on a level beyond Malchus of Atzilus (also called ‘the Queen’), beyond the Name Elokim, beyond how Hashem is involved with worlds. He is like the “master” over that level in the sense that he is not limited by the concealment created by Malchus of Atzilus, that concealment does not rule over him. In fact, he “rules” over the concealment created by Malchus, since he overrides this concealment by revealing Hashem’s Infinite Light down into our world through the Torah and Mitzvos.
Which means, that he ‘rules over’ the concealment created by Malchus of Atzilus, by bringing down into our world Hashem’s perspective of “Perceiving His Oneness from Above to Below,” which is that whatever is spiritually lower is considered less real and important, since “nothing exists separate from Him,” and the more “separate” something claims to be from Hashem, the less it exists.
Now, the continuation of the verse: “And Elokim (Hashem) answered him corresponding to Moshe’s voice,” this Name of Hashem represents the perspective “Perceiving His Oneness from Below to Above,” as was just explained, that Elokim corresponds to Malchus of Atzilus, the level of how Hashem is directly invested in actual creation. At that level, Hashem creates a concealment on His Oneness, and allows people to think that they have their own independent existence separate from Hashem.
This level is also referred to as “the Throne of Glory,” just as when someone is sitting down, he lowers his head, when a king sits on his throne, he lowers himself to interact with the people who he allows into his chamber. This level of Malchus is how Hashem “lowers Himself” as it were to deal with the creations on their level and perspective.
Which is also the source of the animal soul, as it derives from the angels of Beriah created by Malchus of Atzilus, whose four faces (see Yechezkel, 1:10), including that of “the face of a lion” and “the face of an ox” are the spiritual source of the souls of all animals, including the animal soul in the person.
Moshe, on the other hand is the idea of “מ ה-bitul/absolutely no ego,” which is the level ‘the image of a ‘אָּדָּם-Man’ that sits above the ‘throne,’” since the word ‘אָּדָּם-Man’ has the same numerical value (45) as “מ ה-bitul/absolutely no ego.”
In other words: If the “Throne” represents Malchus-Elokim-Below to Above perspective based on feeling separate from Hashem; then sitting “above the Throne” would mean higher than Malchus-Elokim, and connected to the higher perspective of Above to Below, feeling that only Hashem is real, and the farther anything is from Hashem, the less real it is, which is the idea of true bitul-humility/having no ego.
