Daily Tanya 2nd Sivan Chapter 52: The Shechinah is Malchus of Atzilus

(LY) 2^nd Sivan

1. The Shechinah is Malchus of Atzilus:

• The Shechinah descends together with the Torah: Upon the [Torah, the wisdom of Hashem in Atzilus] descending from world to world, the Shechinah, Divine presence, likewise descended with it into each and every world.
• Within the holy of holies of each world: The Shechinah descended and became invested within the chamber of the Kodesh Hakedoshim of each world.
• The Shechinah is Malchus of Atzilus: Now, the Zohar and Eitz Chaim state that the Shechinah is Malchus of Atzilus. Malchus of Atzilus is a revelation of G-d’s infinite light which shines to the worlds, for which reason it is called the word of G-d and the breath of His mouth. As, just as one’s speech serves as a conduit for revelation of one’s thoughts to the listeners, so too Malchus reveals the G-dliness to the worlds and its creations.

2. The descent of the Shechinah to the world of Beriya and its subsequent creations:

• Now, this Malchus of Atzilus becomes invested within the Kodesh Hakedoshim of the world of Beriya, which is the Chabad of Beriya. [It then further descends and invests itself in Malchus of Beriya.]
• The creations of Beriya: Upon investing itself within Malchus of Beriya it created the souls and angels of Beriya.

3. The Talmud comes from Beriya:

• Also, from this level derived the Talmud that we have today.
• Comprehensible wisdom comes from Beriya: This idea is found in the Tikkunim which states that in the world of Beriya, Hashem’s wisdom shines in an intensely contracted form in order to allow the souls and angels which are limited and defined to receive from its Chabad.
• The reasons behind the laws derive from Chabad of Beriya: Thus, the Talmud, which is a field of wisdom known as Chabad derives from there, as it contains the reasons and clarifications behind the Torah laws, and all reasons and explanations derive from Chabad.
• The laws derive from the emotional attributes of G-d: However, the Halachos themselves derive from the Middos of the infinite light of G-d, such as Chesed and judgment and mercy, from which the permitted versus forbidden, and Kosher versus non-Kosher, and the obligated versus the exempt all derive.

4. The descent of the Shechinah to the world of Yetzirah and its subsequent creations:

• After Malchus of Atzilus becomes invested within Malchus of Beriya it then clothes itself within the Kodesh Hakedoshim of the world of Yetzirah, which is the Chabad of Yetzirah. [It then further descends and clothes itself within Malchus of Yetzirah.]
• The creations of Yetzirah: Upon investing itself within Malchus of Yetzirah it created the spirits and angels of Yetzirah.

5. The Mishnayos come from Yetzirah:

• The laws derive from the reasons of Chabad: Also, from this level derives the Mishneh that we have today, which contains the rulings of the Torah that derive from the reasons behind the Halachos which come from the Chabad of Hashem.
• The reasons are clothed within the laws: However, these reasons behind the Halachos are clothed and hidden within the Halachos themselves and are not there in a revealed form.
• Laws are a revelation of G-d’s emotional attributes: However, the actual Halachos themselves derive from a ray of the Middos of the infinite light of G-d, as written above in the name of the Tikkunim.
• Leniencies are from Chesed, and stringencies are from Gevura: The Tikkunim states that six Sefiros dwell in Yetzirah, which in general splits to two camps of right and left. From the right side, which is Chesed, derives the leniencies to permit an item so it becomes elevated to G-d. [From the left side, which is Gevura, derives] the stringencies.
• All the rulings derive from Chabad: All these decisions are based on the wisdom of Hashem, Chochma of Atzilus, which includes Bina and Daas.
• All are united with the infinite light of G-d: [Now, even the Mishneh and Middos of Yetzirah are] united with the infinite light of G-d, as within them is invested the Chabad of Atzilus which is united with the infinite light in an absolute unity.

6. The descent of the Shechinah to the world of Assiya and its subsequent creations:

• After Malchus of Atzilus becomes invested within Malchus of Yetzirah it then invests itself within the Kodesh Hakedoshim of the world of Assiya, in the same order followed in Beriya and Yetzirah.

7. The worlds within the worlds:

• Myriads of levels in each world: Each world of these three worlds subdivides into a myriad of levels which are also referred to as particular worlds.
• Each world and level contain Malchus of Atzilus in its Chabad: In each of these particular worlds, Malchus of Atzilus is clothed within the Malchus of that world.
• From Malchus of world above to Chabad of world below: The Malchus of that world then descends and becomes clothed in the Kodesh Hakedoshim, which is the Chabad, of the world below it in level [and so on and so forth from world to world and level to level, to the point that every single world contains within a level of Malchus of Atzilus].
• Gloss-Malchus of Atzilus is found in every world: Accordingly, one can understand the verse^[1] “Your kingship is the kingship of all worlds” [in its literal sense, as Malchus of Atzilus is found within the Malchus of each and every world].

8. The creations of each world derive from the Chabad of that world:

• From the Shechinah that is invested within the Kodesh Hakedoshim of each general or particular world extends and derives the light and vitality for that entire world and all its creations of souls and angels.
• Creation derives from the 10 utterances: The reason for this is because all creations derive from the ten utterances which were said by the creation of the world, which is the word of G-d that is called by the name Shechinah.

[1] Tehillim 145:13