כי השכל שבנפש המשכלת כשמתבונן ומעמיק מאד בגדולת ה׳
For when the intellect in the rational soul deeply contemplates and immerses itself exceedingly in the greatness of G-d,
איך הוא ממלא כל עלמין
how He fills all worlds,
i.e., how G-d animates all of creation with an immanent divine light and life-force (just as the soul fills and gives life to every part of the body) — a life-force which clothes itself in and unifies itself with each creature, and which adapts itself to the individual needs of that creature,
וסובב כל עלמין
and when one further contemplates how He encompasses all worlds,7
He illuminates the worlds with a G-dly light and life-force that is far beyond the capacity of the worlds to receive internally; rather, it affects them in an encompassing manner.
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FOOTNOTES
1.Elsewhere (e.g., Likutei Torah, Bamidbar 1a, 51b; Shir HaShirim 16d) the Alter Rebbe makes it clear that the soul does not “consist” of the ten faculties, but rather manifests itself through them, since the soul itself is essentially indefinable and indivisible.
