In the three remaining chapters, the Alter Rebbe will explain in greater depth something that he actually already explained in chapter 35.
There the Alter Rebbe cited an example from our sages1, who say that man is like an oil lamp: the body is the wick, the Mitzvot They are oil and fire; it is the revelation of Hashem (Shekhinah), that is, the presence of Hashem in a person's life. And not just any Mitzvah It works the same way: the best oil is the Mitzvot practices, because they involve the presence of Hashem including the “Clothing” of action of the soul (including the Animal Soul and the body).
Herein lies a problem: generally, when our sages speak of “oil,” they are referring to the level of Wisdom (just as oil floats on top of other liquids, so too does the level of Wisdom “float” and remain above the other levels). And, according to the candle example, the oil represents the Mitzvot practices that, apparently, have nothing to do with the level of Wisdom.
This is the topic the Alter Rebbe will explain in the next three chapters: how, in reality, the level of Wisdom is connected to the Mitzvot practices, therefore, both are known as “oil”.
To explain this, the Alter Rebbe poses a question: What does it mean that Hashem I was in the Great Temple in Jerusalem (beit hamikdash), or any situation when we say that Hashem Is he in such and such a place? Yes Hashem It's everywhere!
And to answer this question, the Alter Rebbe compares the relationship between the soul and the body to the relationship between Hashem and the world. That is, by understanding ourselves, we will understand Hashem, Because, precisely, we were created in the image and likeness of Hashem.
There are several details in the relationship between the soul and the body:
1) The soul fills the body, from head to toe, and all parts of the body are equal: the soul gives life to the whole body equally.
2) The main place where the soul reveals itself in the body is in the brain (we know this because we see that the brain feels everything that happens with the rest of the body).
3) Each part of the body receives a specific force from the soul to function, such as the eyes to see, the ears to hear, and so on.
4) The soul has no form, space, or measure; it only contains, in potential, all the functional forces of the different members of the body (the potential to see, the potential to hear, and so on).
We see then that there are two types of energy that arise from the soul towards the body:
a) There is an energy vital, which is responsible for giving life to the body, and, in relation to this energy, the whole body is equal, the eyes are the same as the ears and legs, because this energy is responsible for giving life to the body, and the whole body is equally alive.
b) There is an energy functional in the soul, particular to each member of the body, which is received by the members to do their particular work: the energy of the eye to see, that of the ear to hear, etc.
One more point:
5) The Alter Rebbe explains that from the essence of the soul there is a general projection of energy to the brain that includes the vitality of the entire body and all the functional forces of all the body's limbs. First, all the energies are gathered in the brain, and then, from there, they are projected to each limb of the body so that it can fulfill its function.
That concludes the example. Now the Alter Rebbe explains how we apply this example to "The Infinite Light" of Hashem (the energy with which he creates the world).
“The Infinite Light” fills the whole world, giving life to all creations of Hashem, From the spiritual worlds to this material world alike (as in point 1 of the relationship between soul and body). In turn, each world and each creature in each world receives energy from Hashem necessary to exist and function, neither a little less nor a little more (as in point 3 mentioned). This is what makes the difference between one world and another: the lower the world, the less revealed the energy of Hashem, because it passes through more “clothing” that conceals that energy until it creates this material world, where the presence of Hashem It is completely hidden, and only a material world is visible.
However, despite the presence of Hashem It is hidden in this world, but that doesn't mean that Hashem He is not here, but He is hidden. He is like a king dressed in many garments, so many garments that the king's form is no longer distinguishable; only his garments are visible. But the king is present within and beneath the garments.
1Zohar III, 187a