Likutei Moharan, Part II 7:7/ליקוטי מוהר"ן·תנינא ז׳:ז׳

17. Now, the sage who merits these makifim, the influx of Keter, must possess the attribute of kol, as in “for kol (all) that is in heaven and on the earth” (1 Chronicles 29:11)—which Targum renders as: he unites heaven and earth. He has to uphold and sustain two worlds, the upper world and the lower world, namely, heaven and earth. The tzaddik-sage must uphold both of them, sustaining each one through its own aspect.

2This is because there are those who “dwell above” and those who “dwell below,” namely, the upper world and the lower world, the concept of heaven and earth. The tzaddik has to show those who dwell above that they really know nothing about the Blessed One. This is the insight of mah, as in “Mah did you see? Mah did your investigating achieve?”—the concept of “Ayeh (Where is) the place of His glory?”

3Conversely, he has to show those who dwell below that, on the contrary, “the whole earth is filled with His glory” (Isaiah 6:3). For there are those who “dwell in the dust,” who are sunk in the lowest levels, to whom it seems as if they are very distant from the Blessed One. The tzaddik has to rouse and wake them, as in “awake and sing out, you who dwell in the dust” (ibid. 26:19). He must reveal to them that God is with them, and that they are close to Him, because “the whole earth is filled with His glory.” And he must encourage and rouse them so that they do not despair, God forbid, for they are still with God and close to Him, because “the whole earth is filled with His glory.”

4This is the attribute kol which the tzaddik possesses, as in “for kol that is in heaven and on the earth”—he unites heaven and earth. In other words, he upholds and sustains two worlds. He upholds and sustains the upper world with the concept of mah: “where is the place of His glory?” And he sustains the lower world with the concept of “the whole earth is filled with His glory.”

5{See below (Likutey Moharan II, 68), where this same matter is explained in somewhat greater detail. The principle is that ultimate perfection for the tzaddik is when he possesses both of the aforementioned concepts—i.e., he knows how best to speak with, teach and shine into each person individually, into those who dwell above as well as those who dwell below, in the upper as well as the lower, “in heaven and on the earth.” These correspond to the great and small. For those whose level is great, the spiritual elite, who dwell above, the tzaddik must be able to show and reveal to them that they as yet know nothing about God—“What did you see? What did your investigating achieve?” This is the teaching and insight that he must shine and instill into those whose level is great, who dwell above.

6Conversely, there are those who are extremely sunk in the lowest level and would utterly give up on themselves, God forbid, for it seems to them that they are very distant from God, and that all ‘their strength and expectation from God is gone.’ The tzaddik must be able to rouse and wake them, so that they never despair, no matter what the situation, be what may! And he must show them and shine into them that God is still with them, near and close to them. Even inside the earth itself—even if one has fallen to the nethermost pit of Hell, God forbid—still and all, the Blessed One’s glory is found particularly there, because “the whole earth is filled with His glory.”

7Thus, this is the attribute of kol which the tzaddik possesses.}