By virtue of the clothing of malchut of Atzilut in malchut of Beriah,9 it then clothes itself in the shrine of the Holy of Holies of Yetzirah, this being the ChaBaD of Yetzirahthe chochmah, binah, and daat of Yetzirah. It is in this manner that the Shechinah of malchut of Atzilut ultimately comes to reside in the World of Yetzirah.

וּבְהִתְלַבְּשׁוּת מַלְכוּת דַּאֲצִילוּת בְּמַלְכוּת דִּבְרִיאָה, מִתְלַבֶּשֶׁת בְּהֵיכַל קָדְשֵׁי קָדָשִׁים דִּיצִירָה שֶׁהוּא חָכְמָה־בִּינָה־דַּעַת דִּיצִירָה.

When later on the latter (malchut of Atzilut, together with the sefirot in which it is enclothed—in malchut of Beriah and in ChaBaD of Yetzirah) are clothed in malchut of Yetzirah, the souls, which are called ruchot, are created,

וּבְהִתְלַבְּשׁוּתָן בְּמַלְכוּת דִּיצִירָה – נוֹצְרוּ הָרוּחוֹת

For the three levels of souls, nefesh, ruach (singular of ruchot), and neshamah, correspond to the three lower Worlds: nefesh originates in Asiyah, ruach in Yetzirah, and neshamah in Beriah. With regard to neshamot, the Alter Rebbe has said previously that they are created from malchut of Beriah. In now discussing the level of malchut of Yetzirah, he writes that souls of the level of ruach are created,

and the angels, which are of the World of Yetzirah.

וְהַמַּלְאָכִים שֶׁבִּיצִירָה.

From there, too, from malchut of Yetzirah, comes the Mishnah that we possess, which comprises the legal decisions that are likewise derived from ChaBaD of the blessed Ein Sof.10

וְגַם מִשָּׁם הִיא הַמִּשְׁנָה שֶׁלְּפָנֵינוּ, שֶׁהִיא הֲלָכוֹת פְּסוּקוֹת, הַנִּמְשָׁכוֹת גַּם כֵּן מֵחָכְמָה־בִּינָה־דַּעַת שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא.

Not only the Gemara within the Talmud but the Mishnah, too, derives from the “intelligence” of the Ein Sof. Even though it was stated earlier that the Mishnah derives from middot, yet since within the Mishnah there is concealed the rationale of the laws, they, too, emanate from the ChaBaD of the Ein Sof.

Only that the categories of ChaBaD, that is, the reasons and interpretations of the halachot, are clothed and hidden within the laws themselves and are not in a revealed form,

רַק שֶׁבְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת שֶׁהֵם טַעֲמֵי הַהֲלָכוֹת, הֵם מְלוּבָּשִׁים וּגְנוּזִים בְּגוּפֵי הַהֲלָכוֹת, וְלֹא בִּבְחִינַת גִּילּוּי.

In the Gemara, the reasons for the laws are revealed, whereas in the Mishnah, all that is revealed is the actual law itself, not the reasons underlying it.

while the elements of the halachot, which are in a revealed form in the Mishnah, are the very reflection of the middot of the blessed Ein Sof in their revealed form.

וְגוּפֵי הַהֲלָכוֹת שֶׁהֵן בִּבְחִינַת גִּילּוּי – הֵן הֵן הֶאָרַת מִדּוֹתָיו שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת גִּילּוּי,

As mentioned earlier, the actual halachic decision that something is permissible derives from the divine attribute of kindness and that something is prohibited derives from the attribute of severity.

Thus, it has been explained above in the name of the Tikkunim that six sefirot nest in Yetzirah. They, the six sefirot or middot, comprise, in general, two extensions—right and left, right representing kindness and left severity—

כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּשֵׁם הַתִּיקּוּנִים דְּ"שִׁית סְפִירָן מְקַנְּנִין בִּיצִירָה", שֶׁהֵן דֶּרֶךְ כְּלָל שְׁנֵי קַוִּין, יָמִין וּשְׂמֹאל –

acting with forbearance deriving from the aspect of kindness, which results in adjudicating leniently, that is to say, to permit [a thing] to ascend to G-d,

לְהָקֵל מִסִּטְרָא דְחֶסֶד, דְּהַיְינוּ, לְהַתִּיר – שֶׁיּוּכַל לַעֲלוֹת אֶל ה',

For only that which is permitted to a Jew can ascend to G-d. Thus, when a ruling is lenient and the object in question is permitted for use, it enables the individual, through utilizing it in the performance of a mitzvah, to cause it to ascend to G-d. This, of course, is an act of kindness.

or acting in a stringent manner, and so on, declaring the object to be forbidden for use and thereby precluding its elevation to holiness. This is an act of severity. These two traits, kindness and severity, represent the two general directions of the emotive attributes as they exist Above and from which the halachot of the Mishnah derive.

אוֹ לְהַחֲמִיר כוּ';

And all this, both the Mishnah and Talmud, is according to the supernal chochmah of Atzilut, and binah and daat are comprised in it (i.e., in chochmah),

וְהַכֹּל, עַל פִּי חָכְמָה עִילָּאָה דַאֲצִילוּת, וּבִינָה וָדַעַת כְּלוּלוֹת בָּהּ,

and they (the Mishnah and Talmud and the illumination of ChaBaD and middot found in them) are united with the blessed Ein Sof, for in all of them are clothed ChaBaD of Atzilut, with which the light of the blessed Ein Sof is united in a perfect union.

וּמְיוּחָדוֹת בְּאֵין־סוֹף בָּרוּךְ־הוּא, כִּי בְּתוֹךְ כּוּלָּן מְלוּבָּשׁוֹת חָכְמָה־בִּינָה־דַּעַת דַּאֲצִילוּת, שֶׁאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מְיוּחָד בָּהֶן בְּתַכְלִית הַיִּחוּד.

Thus, when the Shechinah enclothes itself in the shrine of the Holy of Holies of the World of Yetzirah and thereafter in malchut of Yetzirah, that part of Torah, which is called the Mishnah, is drawn down, this being the receptacle for the light of the Shechinah as it is revealed in the World of Yetzirah.

In like manner, i.e., in the same manner that the Shechinah first clothed itself in the level of malchut of Yetzirah, the Shechinah then descended and clothed itself in the shrine of the Holy of Holies of Asiyah.

וְכֵן בְּדֶרֶךְ זֶה, יָרְדָה הַשְּׁכִינָה וְנִתְלַבְּשָׁה בְּהֵיכַל קָדְשֵׁי קָדָשִׁים דַּעֲשִׂיָּה.

And each of these three Worlds, Beriah, Yetzirah, and Asiyah, is subdivided into myriads of gradations, which are also called particular worlds,

וְכָל עוֹלָם מִג' עוֹלָמוֹת אֵלּוּ מִתְחַלֵּק לְרִבְבוֹת מַדְרֵיגוֹת, הַנִּקְרָאוֹת גַּם כֵּן עוֹלָמוֹת פְּרָטִים,

and malchut of Atzilut (the level of Shechinah) is clothed in (a) the level of malchut of each particular World; (b) moreover, through the abovementioned enclothing it descends and (c) enclothes itself in the shrine of the Holy of Holies, namely, the ChaBaD, which is in the World below it in rank.

וּמַלְכוּת דַּאֲצִילוּת מְלוּבֶּשֶׁת בַּמַּלְכוּת שֶׁל כָּל עוֹלָם פְּרָטִי – יוֹרֶדֶת וּמִתְלַבֶּשֶׁת בְּהֵיכַל קָדְשֵׁי קָדָשִׁים, שֶׁהוּא חָכְמָה־בִּינָה־דַּעַת שֶׁבָּעוֹלָם שֶׁלְּמַטָה מִמֶּנּוּ בְּמַדְרֵגָה.

We thus have malchut of Atzilut as it is enclothed in malchut of a World of higher rank, descending into the ChaBad of a World of lesser rank.11

This will enable us to understand the wording of the verse: “Your kingdom is the kingdom of all Worlds.”

וּבָזֶה יוּבַן לְשׁוֹן הַכָּתוּב: "מַלְכוּתְךָ מַלְכוּת כָּל עוֹלָמִים":

The text seems to imply that there is one level of kingship called “Your kingdom” and another level of kingship known as “the kingdom of all Worlds.” The Alter Rebbe therefore explains that the verse is telling us that “Your kingdom” is the innermost aspect of “the kingdom of all the Worlds.” Within them all is enclothed “Your kingdom”—malchut of Atzilut.

It is from the Shechinah, which is clothed in the shrine of the Holy of Holies of each and every general or particular World, that light and vitality are extended and diffused to that whole World and the creatures contained therein—the souls, angels, and so forth,

וְהִנֵּה, מֵהַשְּׁכִינָה הַמְלוּבֶּשֶׁת בְּהֵיכַל קָדְשֵׁי קָדָשִׁים שֶׁל כָּל עוֹלָם וְעוֹלָם, כְּלָלִי אוֹ פְּרָטִי, נִמְשָׁךְ וּמִתְפַּשֵּׁט מִמֶּנָּה אוֹר וְחַיּוּת לְכָל הָעוֹלָם וְהַבְּרוּאִים שֶׁבּוֹ, נְשָׁמוֹת וּמַלְאָכִים וְכוּ',

The last phrase refers to the other beings of each World, such as the heichalot; they all receive light and vitality from the Shechinah as it is enclothed in the shrine of the Holy of Holies of that particular World.

for they were all created by the ten Divine utterances of creation,12 these being G-d’s speech, which is termed the Shechinah.

כִּי כּוּלָּם נִבְרְאוּ בַּעֲשָׂרָה מַאֲמָרוֹת שֶׁבְּמַעֲשֵׂה בְרֵאשִׁית, שֶׁהֵם "דְּבַר ה'" הַנִּקְרָא בְּשֵׁם "שְׁכִינָה":

Divine speech revealed that which was previously concealed. This is also the purpose of the Shechinah—revealing to the world a light which is essentially higher than the world. Therefore, malchut of Atzilut (which is termed the Shechinah and which is G-d’s speech as revealed in the ten Divine utterances of creation) is the level from which life and vitality are drawn down and revealed to all Worlds and created beings.

And all this is accomplished through Torah, for Torah is the shrine of the Holy of Holies (in which the Shechinah first resides) in every World. Thus, as mentioned earlier, it serves as a “garment” to the Shechinah.