As [this wisdom] came down by progressive descents from World to World, the Shechinah, too, came down and clothed itself in it in each World.

וּבִירִידָתָהּ בְּהִשְׁתַּלְשְׁלוּת מֵעוֹלָם לְעוֹלָם – גַּם הַשְּׁכִינָה יָרְדָה וְנִתְלַבְּשָׁה בָּהּ בְּכָל עוֹלָם וְעוֹלָם,

Thus, within the supernal wisdom which descends into each World is to be found the Shechinah of that World.

This is the shrine of the “Holy of Holies,” which is contained in each World.

וְזֶהוּ הֵיכַל קָדְשֵׁי קָדָשִׁים שֶׁבְּכָל עוֹלָם וְעוֹלָם,

I.e., the Shechinah resides with the “Holy of Holies” of each World, this being the Divine “intelligence” enclothed in the Torah of each particular World.

So also has it been stated in the Zohar and Etz Chaim, that the Shechinah, which is malchut of Atzilut (6being the manifestation of the light and vitality of the blessed Ein Sof, which illumine the worlds, wherefore i.e., since it is a revelation it is called “G-d’s speech” and the “breath of His mouth,” as it were, for the purpose of speech is to reveal that which was concealed in thought,

וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר וְעֵץ חַיִּים, שֶׁהַשְּׁכִינָה, שֶׁהִיא מַלְכוּת דַּאֲצִילוּת [שֶׁהִיא בְּחִינַת גִּילּוּי אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא וְחַיּוּת שֶׁמֵּאִיר לָעוֹלָמוֹת, וְלָכֵן הִיא נִקְרֵאת "דְּבַר ה'" וְ"רוּחַ פִּיו", כִּבְיָכוֹל

as in the case of a person, by way of example, speech reveals to the hearers the speaker’s concealed and hidden thought),

עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁבָּאָדָם הַדִּבּוּר הוּא מְגַלֶּה מַחֲשַׁבְתּוֹ הַסְּתוּמָה וְנֶעְלָמָה לְהַשּׁוֹמְעִים]

The same applies Above: malchut of Atzilut, the level at which the light of the Ein Sof and the previously concealed vitality becomes manifest, is called “G-d’s speech,” for it reveals G-dliness to the Worlds. This level of Shechinah, which is malchut of Atzilut:

clothes itself in the shrine of the Holy of Holies of Beriah, namely, the chochmah, binah, and daat of Beriah. Through the fact that [the latter sefirot] clothe themselves in the malchut of Beriah, the souls and angels which exist in the World of Beriah have been created.

הִיא מִתְלַבֶּשֶׁת בְּהֵיכַל קָדְשֵׁי קָדָשִׁים דִּבְרִיאָה, שֶׁהִיא חָכְמָה־בִּינָה־דַּעַת דִּבְרִיאָה, וּבְהִתְלַבְּשׁוּתָן בְּמַלְכוּת דִּבְרִיאָה – נִבְרְאוּ הַנְּשָׁמוֹת וְהַמַּלְאָכִים שֶׁבַּבְּרִיאָה.

At this point, the Rebbe notes: “[The ChaBaD of Beriah clothe themselves in the malchut of Beriah] together with the malchut of Atzilut, which is within them, for, as stated earlier [in this chapter], ‘from this source…have been created….’”

The souls and angels of the World of Beriah are created beings. Unlike the sefirot of any particular World, they are not the G-dliness of their World but are created from the level of malchut therein. Thus, the souls and angels of the World of Beriah are created from malchut of that World.7

And from there also—from malchut of Beriah, in which is enclothed the Shechinah, i.e., malchut of Atzilut, which previously had clothed itself in the chochmah, binah, and daat of the World of Beriah, after which the latter are clothed in malchut of the World of Beriah—derives the Talmud that we possess.8

וְגַם מִשָּׁם נִמְשָׁךְ הַתַּלְמוּד שֶׁלְּפָנֵינוּ,

And as has previously been explained in the name of the Tikkunim,

וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּשֵׁם הַתִּיקּוּנִים,

that in the World of Beriah, there shine and flow forth the chochmah, binah, and daat of the Ein Sof in a powerfully contracted manner in order that the souls and the angels, which are finite beings, shall be able to receive influence from these categories of ChaBaD.

שֶׁבְּעוֹלַם הַבְּרִיאָה, מְאִירוֹת וּמַשְׁפִּיעוֹת שָׁם חָכְמָתוֹ וּבִינָתוֹ וְדַעְתּוֹ שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת צִמְצוּם עָצוּם, בִּכְדֵי שֶׁיּוּכְלוּ הַנְּשָׁמוֹת וְהַמַּלְאָכִים, שֶׁהֵם בַּעֲלֵי גְבוּל וְתַכְלִית, לְקַבֵּל הַשְׁפָּעָה מִבְּחִינַת חָכְמָה־בִּינָה־דַּעַת אֵלּוּ,

Souls and angels in the World of Beriah are unable to receive influence from ChaBaD as it exists in its essential state in Atzilut. Only after ChaBaD descends in a powerfully contracted manner into Beriah are they able to receive its influence.

Therefore, the Talmud (not the Mishnah but the Gemara) also originates from there—from the World of Beriah, for it (the Talmud) is also of the category of ChaBaD, for the Talmud is i.e., it consists of the clearly defined reasons of the halachot, and the reasons being rational are from the category of ChaBaD (“intelligence”).

וְלָכֵן נִמְשָׁךְ מִשָּׁם הַתַּלְמוּד, שֶׁהוּא גַם כֵּן בְּחִינַת חָכְמָה־בִּינָה־דַּעַת, שֶׁהַתַּלְמוּד הוּא טַעֲמֵי הַהֲלָכוֹת עַל בּוּרְיָין, וְהַטְּעָמִים – הֵם בְּחִינַת חָכְמָה־בִּינָה־דַּעַת,

And the laws themselves found in the Mishnah derive from the middot (the emotive attributes) of the Ein Sof, namely, kindness, severity, mercy, and so on,

וְהַהֲלָכוֹת עַצְמָן – הֵן מִמִּדּוֹתָיו שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא, שֶׁהֵן: חֶסֶד דִּין רַחֲמִים כוּ',

from which originate permission and prohibition, permission deriving from kindness and prohibition from severity, ritual validity and invalidity, liability and blamelessness, ritual validity and blamelessness originating from the attribute of kindness, and ritual invalidity and liability originating from the attribute of severity,

שֶׁמֵּהֶן נִמְשָׁךְ הַהֶיתֵּר וְהָאִיסּוּר, וְהַכָּשֵׁר וְהַפָּסוּל, וְהַחִיּוּב וְהַפְּטוּר,

as is explained in the Tikkunim.

כְּמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים.