From the Rebbe’s explanations:
– The Jewish women and girls are gifted a special ability in their service of creating for HaShem a residence in the lower world.
Since our Sages make use of the word “a residence in the lower worlds”, we can comprehend this idea by comparing it to the residence of a person in this world [stemming from the concept of a dwelling as it is in the ‘upper’ worlds].
Our Sages say that the best form of dwelling is an elegant residence with elegant furnishings, as we are told:
“There are three things which broaden the mind of a person: an elegant residence, an elegant wife and elegant vessels (furnishings)” [Brachot 57b].
Meaning, that a dwelling as such has two aspects:
1) The dwelling is made for the use of the one who dwells there. Every detail of the dwelling is meant to serve him appropriately and express his individuality.
2) When the dwelling has elegance (dirah na’a), it broadens the mind of a person.
The same is true of creating ‘a residence for HaShem in the lower worlds’ (Midrash Tanchuma) – which is the purpose of the Creation.
The perfection of such a residence is explicit when this is an ‘elegant residence’ with ‘elegant vessels’. This can be achieved if a Jew conducts himself in a fine way – as appropriate for the Jewish people who are described as ‘an elegant wife’ [to Hashem].
In addition to creating the lower world into a minimal residence for HaShem according to the letter of the law, one turns the world into ‘an elegant residence’ by following the ‘halacha’ (Rambam, ‘Hilchot Isurei Mizbeach’, in the end):
“Everything which is for the sake of Hashem, should be taken from what is finest and best. Should one build a house of prayer – it should be finer than one’s own dwelling”.
And so is said:
“This is my G-d and I will beautify Him” [Beshalach 15.2]
“Show yourself to be fine with Mitzvos, build before Him a beautiful Sukkah, and acquire “a beautiful Lulav” [Shabbos 133b].
Accordingly, the overall service of creating [for Hashem] a residence in the lower worlds should be elegant and beautiful’. This is not only with regard to perfecting the lower world, but also with regard to the master of the residence: we could say that the elegant dwelling “broadens the mind” of the Higher Man – “Adam Haelyon”…
… And we see in the most simple sense that the main elegance and beauty of the home and the vessels – both in material and spiritual sense – depend on the woman, the hostess of the house.
And it’s a known fact, that a sense of beauty (and a power to beautify) are given specifically to a woman (‘an elegant wife’), ‘elegant and righteous bride’ (Ketubot, 17A). And moreover, it is said:
“Ain haisha ela lyofi” – “A woman was created for beauty” (Taanit, 31:1) –
a spiritual beauty that brings about the material beauty…
From the Rebbe’s talk on “Chaf Beis” (22) Shvat 5752. Free translation.