Tanya Chapter 52: The revelation of the divine presence in the various works

Chapter 52: The revelation of the divine presence in the various works

26th Iyar/(LY) 28th Iyar

  1. The main revelation of G-dliness is in Chabad of Atzilus and from there is diffused onwards:
  • In G-d’s wisdom of Torah and Mitzvot: Just as we explained regarding the human soul, that its main revelation is in the brain and from there it’s diffused to the rest of the body, so too the main revelation of G-d’s divinity and light which gives vitality to the worlds and its creatures is first invested in the attributes of intellect of G-d which are known as Mochin. In turn, it is invested within the Torah and its Mitzvos.
  • The life force of the worlds: It is from this general source of G-dliness found in “Mochin” that all the worlds receive their vitality each on their individual level. Each world receives only a mere ray from this general revelation, as we explained regarding each limb receiving a ray of the general soul that is revealed in the brain and is similar to receiving a ray of the sun.
  • The name of this revelation from Mochin: The revelation of G-dliness that comes from the source of Mochin and is then distributed to each individual world and its creations on their level is called by several names such as Alma Deisgalya, and Matranisa, and Ima Tatah, and Shechinah.
  • The reason behind these names: The revelation from the level of Mochin is referred to as the revealed worlds, or Alma Deisgalya, being that it is the first revelation of the infinite light of G-d which then shines to the world’s and becomes the source of vitality for each and every creation that is in it.
  • The mother of all the Jewish souls: It is therefore also referred to as a mother, being that the souls of the Jewish people all derive from it, as all the Jewish souls whether from Atzilus or Beriyah, derive from the level called Shechinah. All of the Jewish souls are only result from this Divine revelation and source which is known as the Shechinah, similar to the light which comes from the sun.

27th Iyar/(LY) 29th Iyar

  1. The revelation of the Shechinah is received through the Torah:
  • Shechinah is source of all divine energy in worlds: The Shechinah is the first and main revelation of the infinite light of G-d to the world’s and serves as the source of all the other revelations received by each creation, as they all come from a mere glimmer of the light of the Shechinah similar to the light that comes from the sun.
  • Above comprehension-The revelation requires a garment: Now, it is not possible for the worlds and their creations to receive from the actual light of the Shechinah itself and it must be received through a garment which conceals it, otherwise they would become completely nullified in their existence as the ray of the sun is nullified within the actual sun in which no light can be seen other than the sun itself.

(LY) 1st Sivan

  • The Torah is the garment of concealment: Now, what is the garment that can conceal the revelation of G-d and not itself become nullified in its existence? This is the will and wisdom of G-d as is invested in His Torah and Mitzvah’s which He revealed to us and is unified with Him.
  • Wisdom of G-d is one with G-d himself: The Torah comes from the wisdom of G-d which refers to the supernal wisdom which is much higher than all the revealed worlds, as He is wise but not by a known wisdom. Now, the infinite light of G-d is invested and united within the supernal wisdom and G-d and His wisdom are one.
  • The Torah retains an essential unity with G-d: Now, the Torah which is G-d’s wisdom went through a gradual descent from world to world until it became invested within physical matters which are the details of the 613 commands. [Thus, the Torah even after its descent to this world still retains its essential unity with G-d. Accordingly, the Torah will not become nullified in its existence upon receiving the revelation of the Shechinah in order to conceal it for creations].

28th Iyar/(LY) 2nd 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 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.

  1. 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.

  1. 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.

29th Iyar

  1. 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.

  1. 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.

  1. 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.

  1. 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].

  1. 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

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