## Tanya, Part I; Likkutei Amarim

###### Tanya, Part I; Likkutei Amarim 52:1
[Tanya, Part I; Likkutei Amarim 52:1](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:1)

**וּכְמוֹ** שֶׁבְּנִשְׁמַת הָאָדָם עִיקַּר גִּילּוּי כְּלָלוּת הַחַיּוּת – הוּא בַּמּוֹחִין, וְכָל הָאֵבָרִים, מְקַבְּלִים אוֹר וְכֹחַ לְבַד, הַמֵּאִיר לָהֶם מִמְּקוֹר גִּילּוּי הַחַיּוּת שֶׁבַּמּוֹחִין – כָּכָה מַמָּשׁ, עַל דֶּרֶךְ מָשָׁל, עִיקַּר גִּילּוּי כְּלָלוּת הַמְשָׁכַת הַחַיּוּת, לְהַחֲיוֹת הָעוֹלָמוֹת וְהַבְּרוּאִים שֶׁבָּהֶם – הוּא מְלוּבָּשׁ וְנִכְלָל בִּרְצוֹנוֹ וְחָכְמָתוֹ וּבִינָתוֹ וְדַעְתּוֹ יִתְבָּרֵךְ, הַנִּקְרָאִין בְּשֵׁם ״מוֹחִין״, וְהֵן הֵן הַמְלוּבָּשִׁים בַּתּוֹרָה וּמִצְוֹתֶיהָ.

**Kehot Publication Society (English Translation):**
Now, just as in the human soul the principal manifestation of the general vitality is in the brain, while all the organs receive merely a light and potency which shines to them from the source of the manifestation of the said vitality in the brain, so indeed, figuratively speaking, is the essential manifestation of the general stream of vitality, animating the worlds and the creatures therein, clothed and contained in His will, wisdom, understanding, and knowledge, blessed be He, which are called the “intelligence,” and these are those which are clothed in the Torah and its commandments.


###### Tanya, Part I; Likkutei Amarim 52:2
[Tanya, Part I; Likkutei Amarim 52:2](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:2)

וְגִילּוּי כְּלָלוּת הַמְשָׁכָה זוֹ – הוּא מְקוֹר הַחַיּוּת, אֲשֶׁר הָעוֹלָמוֹת מְקַבְּלִים כָּל אֶחָד בִּפְרָטוּת. רַק הֶאָרָה מִתְפַּשֶּׁטֶת וּמְאִירָה מִמָּקוֹר זֶה, כְּדִמְיוֹן אוֹר הַמִּתְפַּשֵּׁט מֵהַשֶּׁמֶשׁ עַל דֶּרֶךְ מָשָׁל, וְכֹחוֹת אֵבְרֵי הַגּוּף מֵהַמּוֹחַ הַנִּזְכָּר לְעֵיל.

**Kehot Publication Society (English Translation):**
The manifestation of this general flow of life is the source of the vitality which the worlds receive, each one in particular. Only a glow is diffused and shines forth from this source in a similar manner as the light radiates from the sun, by way of example, or as the powers of the organs of the body derive from the brain, as discussed above.¹

footnotes:
¹ In the previous chapter.


###### Tanya, Part I; Likkutei Amarim 52:3
[Tanya, Part I; Likkutei Amarim 52:3](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:3)

וּמָקוֹר זֶה, הוּא הַנִּקְרָא ״עָלְמָא דְאִתְגַלְּיָא״, וּ״מַטְרוֹנִיתָא״, וְ״אִימָּא תַּתָּאָה״, וּ״שְׁכִינָה״ מִלְּשׁוֹן ״וְשָׁכַנְתִּי בְּתוֹכָם״, עַל שֵׁם, שֶׁמָּקוֹר זֶה הוּא רֵאשִׁית הִתְגַּלּוּת אוֹר־אֵין־סוֹף, אֲשֶׁר מַמְשִׁיךְ וּמֵאִיר לָעוֹלָמוֹת בִּבְחִינַת גִּילּוּי, וּמִמָּקוֹר זֶה, נִמְשָׁךְ לְכָל אֶחָד הָאוֹר וְחַיּוּת פְּרָטִי הָרָאוּי לוֹ וְשׁוֹכֵן וּמִתְלַבֵּשׁ בְּתוֹכָם לְהַחֲיוֹתָם.

**Kehot Publication Society (English Translation):**
It is this source which is called the “world of manifestation,” or “matron,” or “nether matriarch,” or “*Shechinah*,”² from the Scriptural phrase, “That I may dwell among them.”³ For this source is the beginning of the revelation of the light of *En Sof*, which extends to and illumines the worlds in a “revealed” manner. From this source there extends to each individual thing the particular light and vitality suitable for it, and it [the light] dwells and is clothed in them, thereby animating them.

footnotes:
² Literally “indwelling,” from the word ושכנתי in the quoted verse.
³ Exodus 25:8.


###### Tanya, Part I; Likkutei Amarim 52:4
[Tanya, Part I; Likkutei Amarim 52:4](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:4)

וְלָכֵן נִקְרָא ״אֵם הַבָּנִים״ עַל דֶּרֶךְ מָשָׁל, וּ״כְנֶסֶת יִשְׂרָאֵל״, שֶׁמִּמָּקוֹר זֶה, נֶאֶצְלוּ נְשָׁמוֹת דַּאֲצִילוּת וְנִבְרְאוּ נְשָׁמוֹת דִּבְרִיאָה וְכוּ׳. וְכוּלָּן אֵינָן, רַק מֵהִתְפַּשְּׁטוּת הַחַיּוּת וְהָאוֹר מֵהַמָּקוֹר הַזֶּה הַנִּקְרָא ״שְׁכִינָה״, כְּהִתְפַּשְּׁטוּת הָאוֹר מֵהַשֶּׁמֶשׁ.

**Kehot Publication Society (English Translation):**
Therefore it is figuratively called “mother of the children” and “community of Israel,” for from this source have emanated the souls of *Atzilut* and have been created the souls of *Beriah*, and so forth, all of them being derived only from the extension of the vitality and light from this source which is called “*Shechinah*,” resembling the radiation of light from the sun.


###### Tanya, Part I; Likkutei Amarim 52:5
[Tanya, Part I; Likkutei Amarim 52:5](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:5)

אֲבָל הַשְּׁכִינָה עַצְמָהּ, שֶׁהִיא רֵאשִׁית הַגִּילּוּי וְעִיקָּרוֹ, מַה שֶּׁאֵין־סוֹף בָּרוּךְ־הוּא מֵאִיר לָעוֹלָמוֹת בִּבְחִינַת גִּילּוּי, וְהִיא מְקוֹר כָּל הַמְשָׁכוֹת הַחַיּוּת שֶׁבְּכָל הָעוֹלָמוֹת [שֶׁכָּל הַחַיּוּת שֶׁבָּהֶם, אֵינוֹ רַק אוֹר הַמִּתְפַּשֵּׁט מִמֶּנָּה – כָּאוֹר הַמִּתְפַּשֵּׁט מֵהַשֶּׁמֶשׁ] – אִי אֶפְשָׁר לָעוֹלָמוֹת לִסְבּוֹל וּלְקַבֵּל אוֹר שְׁכִינָתָהּ, שֶׁתִּשְׁכּוֹן וְתִתְלַבֵּשׁ בְּתוֹכָם מַמָּשׁ, בְּלֹא לְבוּשׁ הַמַּעֲלִים וּמַסְתִּיר אוֹרָהּ מֵהֶם, שֶׁלֹּא יִתְבַּטְּלוּ בִּמְצִיאוּת לְגַמְרֵי בִּמְקוֹרָם, כְּבִיטּוּל אוֹר הַשֶּׁמֶשׁ בִּמְקוֹרוֹ בְּגוּף הַשֶּׁמֶשׁ, שֶׁאֵין נִרְאֶה שָׁם אוֹר זֶה, רַק עֶצֶם גּוּף הַשֶּׁמֶשׁ בִּלְבָד.

**Kehot Publication Society (English Translation):**
But as for the *Shechinah* itself, namely, the origin and core of the manifestation whereby the *En Sof*, blessed is He, illumines the worlds in a “revealed” form and which is the source of all streams of vitality in all the worlds [their entire vitality being no more than the light which is diffused from it like the light radiated from the sun], the worlds cannot endure or receive the light of this *Shechinah*, that it might actually dwell and clothe itself in them—without a “garment” to screen and conceal its light from them, so that they may not become entirely nullified and lose their identity within their source, like the nullification of the light of the sun in its source, namely, in the sun itself, where this light cannot be seen, but only the integral mass of the sun itself.


###### Tanya, Part I; Likkutei Amarim 52:6
[Tanya, Part I; Likkutei Amarim 52:6](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:6)

וּמַהוּ הַלְּבוּשׁ שֶׁיּוּכַל לְהַסְתִּירָהּ וּלְהַלְבִּישָׁהּ, וְלֹא יִתְבַּטֵּל בִּמְצִיאוּת בְּאוֹרָהּ? הוּא רְצוֹנוֹ יִתְבָּרֵךְ וְחָכְמָתוֹ וְכוּ׳ הַמְלוּבָּשִׁים בַּתּוֹרָה וּמִצְוֹתֶיהָ, הַנִּגְלֵית לָנוּ וּלְבָנֵינוּ, דְּ״אוֹרַיְיתָא מֵחָכְמָה נָפְקַת״, הִיא חָכְמָה עִילָּאָה, דִּלְעֵילָּא לְעֵילָּא מֵעָלְמָא דְאִתְגַּלְיָא, דְּאִיהוּ חַכִּים וְלָא בְחָכְמָה יְדִיעָה וְכוּ׳, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל, שֶׁאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מְלוּבָּשׁ וּמְיוּחָד בְּחָכְמָה עִילָּאָה, וְהוּא יִתְבָּרֵךְ וְחָכְמָתוֹ אֶחָד. רַק שֶׁיָּרְדָה בְּסֵתֶר הַמַּדְרֵגוֹת מִמַּדְרֵיגָה לְמַדְרֵיגָה בְּהִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת, עַד שֶׁנִּתְלַבְּשָׁה בִּדְבָרִים גַּשְׁמִיִּים, שֶׁהֵן תַּרְיַ״ג מִצְוֹת הַתּוֹרָה.

**Kehot Publication Society (English Translation):**
But what is this “garment” which is able to conceal and clothe [the *Shechinah*] yet will not [itself] be completely nullified within its light? This is His will, blessed be He, and His wisdom, and so forth, which are clothed in the Torah and its commandments that are revealed to us and to our children, for “the Torah issues from wisdom,”⁴ II:85a and 121a. which is *chochmah ilaah* (supernal wisdom) that is immeasurably higher than the world of manifestation, for “He is wise, but not with a knowable wisdom,” and so forth. And as has previously been explained, the light of the *En Sof*, blessed is He, **is clothed in and united with the supernal wisdom, and He, blessed be He, and His wisdom are One, only that it has descended by means of obscuring gradations, from grade to grade, with the descent of the worlds, until it has clothed itself in material things, namely, the 613 commandments of the Torah.

footnotes:
⁴ Zohar


###### Tanya, Part I; Likkutei Amarim 52:7
[Tanya, Part I; Likkutei Amarim 52:7](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:7)

וּבִירִידָתָהּ בְּהִשְׁתַּלְשְׁלוּת מֵעוֹלָם לְעוֹלָם – גַּם הַשְּׁכִינָה יָרְדָה וְנִתְלַבְּשָׁה בָּהּ בְּכָל עוֹלָם וְעוֹלָם, וְזֶהוּ הֵיכַל קָדְשֵׁי קָדָשִׁים שֶׁבְּכָל עוֹלָם וְעוֹלָם, 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 עַל דֶּרֶךְ מָשָׁל, כְּמוֹ שֶׁבָּאָדָם הַדִּבּוּר הוּא מְגַלֶּה מַחֲשַׁבְתּוֹ הַסְּתוּמָה וְנֶעְלָמָה לְהַשּׁוֹמְעִים] – הִיא מִתְלַבֶּשֶׁת בְּהֵיכַל קָדְשֵׁי קָדָשִׁים דִּבְרִיאָה, שֶׁהִיא חָכְמָה־בִּינָה־דַּעַת דִּבְרִיאָה, וּבְהִתְלַבְּשׁוּתָן בְּמַלְכוּת דִּבְרִיאָה – נִבְרְאוּ הַנְּשָׁמוֹת וְהַמַּלְאָכִים שֶׁבַּבְּרִיאָה.

**Kehot Publication Society (English Translation):**
As [this wisdom] came down by descents from world to world, the *Shechinah*, too, came down and clothed itself in it in each world. This is the shrine of the “Holy of Holies,” which is contained in each world. So also has it been stated in the *Zohar* and *Etz Chaim* that the *Shechinah*—which is *malchut d’Atzilut* [being the manifestation of the light and vitality of the *En Sof*, blessed is He, which illumines the worlds, wherefore it is called the “word of G–d” and the “breath of His mouth,” as it were, as in the case of human beings, by way of example, speech reveals to the hearers the speaker’s secret and hidden thought]—clothes itself in the shrine of the Holy of Holies of *Beriah*, namely, the *chabad*(*chochmah*, *binah*, *daat*) *of Beriah*. Through the latters’ clothing themselves in the *malchut d’Beriah*, there have been created the souls and the angels which exist in the world of *Beriah*.


###### Tanya, Part I; Likkutei Amarim 52:8
[Tanya, Part I; Likkutei Amarim 52:8](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:8)

וְגַם מִשָּׁם נִמְשָׁךְ הַתַּלְמוּד שֶׁלְּפָנֵינוּ, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּשֵׁם הַתִּיקּוּנִים, 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, וְלָכֵן נִמְשָׁךְ מִשָּׁם הַתַּלְמוּד, שֶׁהוּא גַם כֵּן בְּחִינַת חָכְמָה־בִּינָה־דַּעַת, שֶׁהַתַּלְמוּד הוּא טַעֲמֵי הַהֲלָכוֹת עַל בּוּרְיָין, וְהַטְּעָמִים – הֵם בְּחִינַת חָכְמָה־בִּינָה־דַּעַת, וְהַהֲלָכוֹת עַצְמָן – הֵן מִמִּדּוֹתָיו שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא, שֶׁהֵן: חֶסֶד דִּין רַחֲמִים כוּ׳, שֶׁמֵּהֶן נִמְשָׁךְ הַהֶיתֵּר וְהָאִיסּוּר, וְהַכָּשֵׁר וְהַפָּסוּל, וְהַחִיּוּב וְהַפְּטוּר, כְּמוֹ שֶׁכָּתוּב בַּתִּיקּוּנִים.

**Kehot Publication Society (English Translation):**
From there also descends the [wisdom of the] Talmud that we possess. It has already been previously explained⁵ in the name of *Tikkunim* that in the world of *Beriah* there shine and flow forth the *chochmah*, *binah*, and *daat*(*chabad*) of the *En Sof*, blessed is He, in a powerfully contracted manner, in order that the souls and the angels, which are limited and finite beings, shall be able to receive the influence from these categories of *chabad*. Therefore from there also originates the Talmud, which is also a category of *chabad*, for the Talmud consists of the reasons and interpretations of the *halachot* in clearly defined terms. These reasons and interpretations are a category of *chabad*, while the *halachot* themselves derive from the *middot* of the *En Sof*, blessed is He, namely, kindness, justice, mercy, and so on, from which originate permission and prohibition, license and restriction, liability and blamelessness, as is explained in the *Tikkunim*.

footnotes:
⁵ Chapter 39.


###### Tanya, Part I; Likkutei Amarim 52:9
[Tanya, Part I; Likkutei Amarim 52:9](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:9)

וּבְהִתְלַבְּשׁוּת מַלְכוּת דַּאֲצִילוּת בְּמַלְכוּת דִּבְרִיאָה, מִתְלַבֶּשֶׁת בְּהֵיכַל קָדְשֵׁי קָדָשִׁים דִּיצִירָה שֶׁהוּא חָכְמָה־בִּינָה־דַּעַת דִּיצִירָה. וּבְהִתְלַבְּשׁוּתָן בְּמַלְכוּת דִּיצִירָה – נוֹצְרוּ הָרוּחוֹת וְהַמַּלְאָכִים שֶׁבִּיצִירָה.

**Kehot Publication Society (English Translation):**
By virtue of the clothing of *malchut d’Atzilut* in *malchut d’Beriah* it clothes itself in the shrine of the Holy of Holies of *Yetzirah*, this being the *chabad*of *Yetzirah*. When the latter are clothed in the *malchut d’Yetzirah*, there are formed the *ruchot*⁶, the second of the three grades comprising the human soul (*nefesh*, *ruach*, *neshamah*). and the angels which belong in [the world of] *Yetzirah*.

footnotes:
⁶ Sing. ruach


###### Tanya, Part I; Likkutei Amarim 52:10
[Tanya, Part I; Likkutei Amarim 52:10](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:10)

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

**Kehot Publication Society (English Translation):**
From there, too, comes the Mishnah that we possess, which comprises the legal decisions that are likewise derived from *chabad*of the *En Sof*, blessed is He.


###### Tanya, Part I; Likkutei Amarim 52:11
[Tanya, Part I; Likkutei Amarim 52:11](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:11)

רַק שֶׁבְּחִינוֹת חָכְמָה־בִּינָה־דַּעַת שֶׁהֵם טַעֲמֵי הַהֲלָכוֹת, הֵם מְלוּבָּשִׁים וּגְנוּזִים בְּגוּפֵי הַהֲלָכוֹת, וְלֹא בִּבְחִינַת גִּילּוּי. וְגוּפֵי הַהֲלָכוֹת שֶׁהֵן בִּבְחִינַת גִּילּוּי – הֵן הֵן הֶאָרַת מִדּוֹתָיו שֶׁל אֵין־סוֹף בָּרוּךְ־הוּא בִּבְחִינַת גִּילּוּי, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל בְּשֵׁם הַתִּיקּוּנִים דְּ״שִׁית סְפִירָן מְקַנְּנִין בִּיצִירָה״, שֶׁהֵן דֶּרֶךְ כְּלָל שְׁנֵי קַוִּין, יָמִין וּשְׂמֹאל – לְהָקֵל מִסִּטְרָא דְחֶסֶד, דְּהַיְינוּ, לְהַתִּיר – שֶׁיּוּכַל לַעֲלוֹת אֶל ה׳, אוֹ לְהַחֲמִיר כוּ׳; וְהַכֹּל, עַל פִּי חָכְמָה עִילָּאָה דַאֲצִילוּת, וּבִינָה וָדַעַת כְּלוּלוֹת בָּהּ, וּמְיוּחָדוֹת בְּאֵין־סוֹף בָּרוּךְ־הוּא, כִּי בְּתוֹךְ כּוּלָּן מְלוּבָּשׁוֹת חָכְמָה־בִּינָה־דַּעַת דַּאֲצִילוּת, שֶׁאוֹר־אֵין־סוֹף בָּרוּךְ־הוּא מְיוּחָד בָּהֶן בְּתַכְלִית הַיִּחוּד.

**Kehot Publication Society (English Translation):**
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, while the elements of the *halachot* [themselves], which are in a revealed form, are the very reflection of the attributes of the *En Sof*, blessed is He, **in their revealed form. Thus, it has been explained above in the name of the *Tikkunim*, namely, that six *sefirot* nest in *Yetzirah*. They comprise, in general, two extensions—right and left—acting either with forbearance from the aspect of kindness, that is to say, to permit a thing to ascend to G–d, or acting forbiddingly, and so on.⁷, while the things forbidden (“chained”) are determined by the aspect of *gevurah*. Cf. ch. 7. And all this is according to the *chochmah ilaah d’Atzilut* (higher wisdom of Emanation); in which *binah* and *daat* are contained, and they are united with the *En Sof*, blessed is He, for in all of them are clothed *chabad*of *Atzilut* with which the light of the *En Sof*, blessed is He, **is united in a perfect union.

footnotes:
⁷ Things permitted (“unchained” or “released”) are said to be determined by the aspect of chesed


###### Tanya, Part I; Likkutei Amarim 52:12
[Tanya, Part I; Likkutei Amarim 52:12](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:12)

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

**Kehot Publication Society (English Translation):**
In a like manner the *Shechinah* descended and clothed itself in the shrine of the Holy of Holies of *Asiyah*.


###### Tanya, Part I; Likkutei Amarim 52:13
[Tanya, Part I; Likkutei Amarim 52:13](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:13)

וְכָל עוֹלָם מִג׳ עוֹלָמוֹת אֵלּוּ מִתְחַלֵּק לְרִבְבוֹת מַדְרֵיגוֹת, הַנִּקְרָאוֹת גַּם כֵּן עוֹלָמוֹת פְּרָטִים, וּמַלְכוּת דַּאֲצִילוּת מְלוּבֶּשֶׁת בַּמַּלְכוּת

**Kehot Publication Society (English Translation):**
Each of those three worlds is subdivided into myriads of gradations, which are also called particular worlds, and *malchut d’Atzilut* which is clothed in the *malchut*


###### Tanya, Part I; Likkutei Amarim 52:14
[Tanya, Part I; Likkutei Amarim 52:14](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:14)

הגהה
וּבָזֶה יוּבַן לְשׁוֹן הַכָּתוּב: ״מַלְכוּתְךָ מַלְכוּת כָּל עוֹלָמִים״:

**Kehot Publication Society (English Translation):**
NOTE: Thereby will be understood the text of the verse, “Your kingship (*malchutecha*) is a kingship over all worlds.”⁸

footnotes:
⁸ Psalms 145:13.


###### Tanya, Part I; Likkutei Amarim 52:15
[Tanya, Part I; Likkutei Amarim 52:15](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:15)

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

**Kehot Publication Society (English Translation):**
of each particular world—descends and clothes itself in the shrine of the Holy of Holies, namely, the *chabad*, which is in the world below it in rank.


###### Tanya, Part I; Likkutei Amarim 52:16
[Tanya, Part I; Likkutei Amarim 52:16](https://torahapp.org/share/book/Tanya/s/Part%20I%3B%20Likkutei%20Amarim/r/52:16)

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׳, כִּי כּוּלָּם נִבְרְאוּ בַּעֲשָׂרָה מַאֲמָרוֹת שֶׁבְּמַעֲשֵׂה בְרֵאשִׁית, שֶׁהֵם ״דְּבַר ה׳״ הַנִּקְרָא בְּשֵׁם ״שְׁכִינָה״:

**Kehot Publication Society (English Translation):**
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 the whole world and the creatures contained therein, the souls, angels, and so forth, for all of them were created by the ten fiats in the act of Creation, these being the “word” of G–d which is termed “*Shechinah*.”