In the final two chapters of the maamar, we learn that the level of selflessness achieved through our Torah study after the Giving of the Torah surpasses that of the Avos. Furthermore, through Torah study, we attain true freedom, embodying the concept of "personal redemption."

On the 28th day of Sivan in 5701 (1941), the Rebbe and the Rebbetzin arrived safely on American shores, marking not only a miraculous escape from war-torn Europe but also the beginning of a new era in history. This moment heralded a transformative bottom-up approach to self-improvement and global refinement, setting the stage for a profound shift in how we engage with spirituality and our collective mission to perfect the world.

In Chapter 7, we explore the concept that despite Hashem's transcendence, He is present within space and time through His attribute of Malchus. Additionally, we examine the Alter Rebbe's interpretation of the Lurianic concept of Tzimtzum, clarifying that it does not imply Hashem literally withdrew Himself to allow for finite creation, but rather concealed His light.

In chapters 7 and 8 of the maamar we continue to contrast the way that Torah was accessible to the Patriarchs and the way in which we are able to access it now after Matan Torah. In the words of the Midrash, before Matan Torah, the Torah was like the fragrance of the oil whereas after Matan Torah it is like the oil itself.

We begin Chapter 7 which introduces the idea of the Higher and Lower Unities (yichuda ilaah and yichuda tataah.) The first concept discussed is that it is Hashem's attribute of Malchus (corresponding to the Divine Name of A-D-N-I) that relates to the inherent limitations of time and space.

In chapters 5 and 6 of the maamar we learn about the way that the events of Matan Torah permanently changed reality and how this is reflected in three aspects: 1) the Giver of the Torah, 2) the recipients of the Torah, and 3) the Torah itself.

In chapter 6, we are finally able to understand the statement in the verse with which we began chapter 1. "Know today and take it upon your heart that Hashem is Elokim; there is no other." Because the Divine Names of Hashem and Elokim are really one, therefore, even the concealment that makes creation appear to exist independently is also G-d. As such, there is truly nothing but Him.

Chapter 5 is very short but very challenging. Based on the Rebbe's explanations, we try to unpack the basic message of the chapter which is to obviate misunderstandings regarding tzimtzum that may arise from Chapter 4.

Chapter four of the maamar explains the meaning of the four letters of Hashem's name and describes how they are expressed not only in the soul but in the body as well.

Chapter 4 answers the question that was asked at the end of the previous chapter. How it is that creation is not nullified out of existence before Hashem? The answer is that Hashem's restraining power allows His creative power to conceal itself in a way that created beings can retain a sense of independent selfhood.