My revered father-in-law, the Rebbe, of blessed memory, begins with a verse from Shir HaShirim,1 which serves as an analogy for the ongoing love relationship between G‑d and His bride, the Jewish people.כותב כ"ק מו"ח אדמו"ר, במאמרו ליום הסתלקותו, יו"ד שבט השי"ת:
“I have come into My garden, My sister, My bride.”בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה,
Shir HaShirim Rabbah (on this verse) observes that the word used is not legan which would mean “to the garden,” but legani which means “to My garden,” but which our Sages interpret as meaningוְאִיתָא בְּמִדְרָשׁ רַבָּה (בִּמְקוֹמוֹ) לַגַּן אֵין כְּתִיב כָּאן אֶלָּא לְגַנִּי,
“to My bridal chamber.”2לִגְנוּנִי,
The Midrash explains that the verse is referring to the time of the Giving of the Torah3 and the construction of the Sanctuary. At that time, G‑d “came into His garden,” i.e., His Presence was manifest in this world, which can be described as a garden.4 However, the verse does not merely say, “I came into the garden.” It says “My garden,” implying that G‑d shared a connection with the garden beforehand. The Divine Presence is thus saying: “Although for a time, I have been removed from the world, now — with the Giving of the Torah and the construction of the Sanctuary – I have come into My garden, My bridal chamber,
into the place in which My Essence was originally revealed.”לַמָּקוֹם שֶׁהָיָה עִקָּרִי בִּתְחִלָּה,
The Midrash continues: “...for the essence of the Shechinah, the Divine Presence, was manifest in the lower realms.” Although the Midrash uses a plural term, tachtonim, the intent is our material world, as explained at length in sec. 2.דְּעִיקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה.
This concludes the wording of the Midrash.עַד כָּאן לְשׁוֹנוֹ.
To focus on the expression “the essence of the Shechinah”:וּלְהָבִין דִּיּוּק הַלָּשׁוֹן עִיקַּר שְׁכִינָה,
The Alter Rebbe states5 that this name is used to describe the Divine Presence “because it dwells and is enclothed in all the worldsהִנֵּה בְּפֵרוּשׁ שְׁכִינָה מְבָאֵר כ"ק אַדְמוֹ"ר הַזָּקֵן שֶׁנִּקְרָא שְׁכִינָה עַל שֵׁם שֶׁשּׁוֹכֶנֶת וּמִתְלַבֶּשֶׁת,
There are two dimensions to the Alter Rebbe’s definition: a) that the light descends and is revealed in the lower realms; and b) that it is “enclothed” in those realms. The latter term implies that just as clothes are tailored to fit the person who wears them, G‑d’s Divine light undergoes an adjustment so that it can be internalized within the worlds in which it shines. The term Shechinah thus implies not only gilui (“revelation”), but also hislabshus (“enclothing”).
– as in the Scriptural phrase,6 ‘And I will dwell among them.’” –מִלְּשׁוֹן "וְשָׁכַנְתִּי בְּתוֹכָם",
The Shechinah represents the initial revelation of Or Ein Sof, G‑d’s infinite light.שֶׁהוּא רֵאשִׁית הִתְגַּלּוּת אוֹר אֵין סוֹף.
From the Alter Rebbe’s statement7 that “the initial revelation of Or Ein Sof” is called Shechinah,וְהִנֵּה מִמַּה שֶׁכּוֹתֵב שֶׁרֵאשִׁית הִתְגַּלּוּת אוֹר אֵין סוֹף נִקְרָא בְּשֵׁם שְׁכִינָה,
As the maamar proceeds to explain, the term Shechinah applies on many levels, for every rung in the Spiritual Cosmos stems from a higher rung, which invests its lowest dimension in the new, subordinate framework that comes into being.8 The Alter Rebbe is referring to the highest level of the Spiritual Cosmos that can be termed Shechinah.
it is evident that the Shechinah transcends by far even the loftiest of the Four Spiritual Worlds, the World of Atzilus.מוּבָן מִזֶּה שֶׁעִנְיַן שְׁכִינָה הוּא לְמַעְלָה מַעְלָה מֵאֲצִילוּת גַּם כֵּן,
Indeed, the Shechinah surpasses the Divine light that precedes the initial self-imposed contraction of Divine revelation that is known as the tzimtzum,גַּם בִּבְחִינַת הָאוֹר שֶׁלִּפְנֵי הַצִּמְצוּם,
for the initial revelation occurs in the Or Ein Sof that precedes the tzimtzum.שֶׁהֲרֵי רֵאשִׁית הַהִתְגַּלּוּת הוּא בְּאוֹר אֵין סוֹף שֶׁלִּפְנֵי הַצִּמְצוּם,
And the Mitteler Rebbe writes:9 “The ray of the kav and chut, i.e., the narrow vector and thread of Divine light that shined forth following the tzimtzum, in relation to the essence of G‑d’s infinite light, is termed Shechinah.”וּכְמוֹ שֶׁכָּתַב כ"ק אַדְמוֹ"ר הָאֶמְצָעִי כִּי הֶאָרַת הַקַּו וְחוּט לְגַבֵּי עַצְמִיּוּת אוֹר אֵין סוֹף נִקְרָא בְּשֵׁם שְׁכִינָה.
For the meaning of the term Shechinah varies according to the spiritual level of its context.כִּי עִנְיַן שְׁכִינָה הוּא בְּכָל מָקוֹם לְפִי עִנְיָנוֹ.
In relation to Atzilus, for example, it is Malchus, lit., “sovereignty,” the lowest of the Sefiros, that is termed Shechinah.לְגַבֵּי אֲצִילוּת הִנֵּה הַמַּלְכוּת נִקְרָא בְּשֵׁם שְׁכִינָה.
Even with regard to this use of the term, the Tzemach Tzedek explains10 that it applies only when Malchus descends and serves as the rung of Atik, i.e., when it serves as the source for the creation of, the World of Beriah,וְגַם בָּזֶה מַה שֶּׁמַּלְכוּת דַּאֲצִילוּת נִקְרָא שְׁכִינָה מְבָאֵר כ"ק אַדְמוֹ"ר הַצֶּמַח צֶדֶק שֶׁזֶּהוּ דַּוְקָא כְּמוֹ שֶׁנַּעֲשֵׂית בְּחִינַת עַתִּיק לְעוֹלַם הַבְּרִיאָה,
for only then can it be said to enclothe itself in the lower levels of existence.
The passage Pasach Eliyahu11 refers to Malchus with the analogy of a mouth, i.e., man’s power of speech. In speech, there are two dimensions: a) a person’s potential to speak, i.e., one of the powers of his soul; and b) the actual words he says which can be appreciated by others as well.
However, when Malchus is still in Atzilus, it is united with them (i.e., with the Sefiros of Atzilus),אֲבָל בִּהְיוֹתָהּ בַּאֲצִילוּת הִיא מְיֻחֶדֶת עִמָּהֶם (עִם הַסְּפִירוֹת דַּאֲצִילוּת),
This parallels the power of speech as it exists within a person’s own set of potentials.
and the term Shechinah cannot be applied to it. Only when it descends to the lower realms – like a person who speaks to others – is the use of that term appropriate.וְלֹא שַׁיָּךְ לְשׁוֹן שְׁכִינָה.
Nevertheless, this does not contradict the earlier statement that even so lofty a level as the kav, which is spiritually superior by far to Atzilus, is termed Shechinah,וּמִכָּל מָקוֹם אֵין זֶה סוֹתֵר לְמַה שֶּׁנִּתְבָּאֵר לְעֵיל שֶׁהַקַּו נִקְרָא בְּשֵׁם שְׁכִינָה,
for the term Shechinah as used by our Sages refers specifically to the level of Malchus of Atzilus,כִּי שְׁכִינָה שֶׁנֶּאֱמַר בְּדִבְרֵי רַזַ"ל הַיְינוּ מַלְכוּת דַּאֲצִילוּת,
and even then, only insofar as it becomes the level of Atik for the World of Beriah.וְאַף גַּם זֹאת רַק כְּשֶׁנַּעֲשֵׂית בְּחִינַת עַתִּיק לַבְּרִיאָה דַּוְקָא,
In its source, however, i.e., in the state in which it exists in relation to G‑d’s infinite light, i.e., the revelation of light that precedes the tzimtzum,אֲבָל בְּשָׁרְשָׁהּ, הַיְינוּ כְּמוֹ שֶׁהוּא לְגַבֵּי אוֹר אֵין סוֹף,
even the kav is termed Shechinah.הִנֵּה גַּם הַקַּו נִקְרָא בְּשֵׁם שְׁכִינָה.
The Rebbe Maharash writes12 that one of the reasons why the kav is called Shechinah in relation to G‑d’s infinite light is –וְאַחַד הַטְּעָמִים מַה שֶּׁהַקַּו נִקְרָא בְּשֵׁם שְׁכִינָה לְגַבֵּי אוֹר אֵין סוֹף, כָּתַב כ"ק אַדְמוֹ"ר מהר"ש
Explanation is necessary, because even though the kav represents a descent in relation to the light that shines before the tzimtzum, the second dimension of the definition of the term Shechinah seemingly does not apply to it. For the kav itself is not enclothed in the worlds but is merely a vector of light. Nevertheless, the term is appropriate
because the kav is drawn down with the intent that it become enclothed in the worlds and in the souls of the Jewish people.לְפִי שֶׁהַקַּו כַּוָּנַת הַמְשָׁכָתוֹ בִּשְׁבִיל שֶׁיִּתְלַבֵּשׁ בָּעוֹלָמוֹת וְנִשְׁמוֹת יִשְׂרָאֵל,
Hence, even its initial revelation which is not enclothed in the worldsוְלָכֵן הִנֵּה גַּם בְּרֵאשִׁיתוֹ
is termed Shechinah because of that intent.נִקְרָא בְּשֵׁם שְׁכִינָה.
On an even higher level, in its initial source, as it precedes the tzimtzum, there is a loftier definition of the term Shechinah.וּלְמַעְלָה יוֹתֵר שְׁכִינָה בְּשָׁרְשׁוֹ הָרִאשׁוֹן לְמַעְלָה מֵהַצִּמְצוּם,
As the Rebbe Rashab explains,13מְבָאֵר כ"ק אַדְמוֹ"ר נ"ע
the revelation of Divine light prior to the tzim­tzum is termed Shechinah.שֶׁגִּלּוּי הָאוֹר כְּמוֹ שֶׁהוּא לִפְנֵי הַצִּמְצּום, נִקְרָא בְּשֵׁם שְׁכִינָה.
As explained, the term Shechinah implies two functions: gilui, “revelation,” and hislabshus, “enclothing.” Before the tzimtzum, there was gilui, but seemingly the concept of hislabshus does not apply because on that level of being, it is incorrect to speak of the existence – indeed, even the possibility for the existence – of the worlds, let alone G‑d’s light adapting and being enclothed in them. To explain how the term Shechinah can nevertheless apply even before the tzimtzum:
In general, there are three levels of G‑dly light that precede the tzimtzum. First, there are two fundamental divisions:שֶׁבִּכְלָלוּת הָאוֹר שֶׁלִּפְנֵי הַצִּמְצוּם יֵשׁ בּוֹ ג' מַדְרֵגוֹת,
the essence of the Divine light (etzem ha’or), which is above all revelation,עֶצֶם הָאוֹר
and the diffusion of the light (hispashtus ha’or). On this level, the concept of revelation is relevant.וְהִתְפַּשְּׁטוּת הָאוֹר;
The diffusion of the light subdivides into two levels.וּבְהִתְפַּשְׁטוּת הָאוֹר ב' מַדְרֵגוֹת:
a) The revelation of light for G‑d Himself. On this level, there is no conception of existence outside of Him. His light is revealed, not for others, but as a natural function of the light itself. G‑d has the potential to shine forth light and that potential seeks expression.גִּלּוּי הָאוֹר כְּמוֹ שֶׁהוּא לְעַצְמוֹ
This revelation is the source of the light of sovev kol almin, the light that transcends (lit.: “encompasses”)all worlds; andשֶׁזֶּהוּ מְקוֹר אוֹר הַסּוֹבֵב,
b) The revelation of the light that bears a relation to the worlds – as it is for Himself.וְגִלּוּי הָאוֹר לְעַצְמוֹ הַשַּׁיָּךְ לְהָעוֹלָמוֹת
The maamar is referring to the light that is intended to be enclothed within the worlds as it exists in a preparatory stage, i.e., before the tzimtzum.
This revelation is the source of the light of memale kol almin, the light that is internalized in all the worlds.שֶׁזֶּהוּ מְקוֹר אוֹר הַמְמַלֵּא,
To explain by analogy, it is like a person who prepares the message he wants to communicate to others in his own mind. The message (i.e., the light) is intended for others (i.e., to bring about the existence of the worlds that appear as entities separate from Him). Nevertheless, on this level, it is still in the person’s own mind. In the analogue, the light shines before the tzimtzum and thus, there is no concept of existence outside of Him.
It is this latter illumination that is termed Shechinah.וְגִלּוּי הָאוֹר הַזֶּה נִקְרָא בְּשֵׁם שְׁכִינָה.
Seemingly, this term is not relevant, for this light is, by definition, above the worlds.
True, this light precedes the tzimtzum and thus cannot possibly serve as a source for the creation of the worlds –וְאַף שֶׁהוּא לִפְנֵי הַצִּמְצוּם וְאִי אֶפְשָׁר שֶׁיִּהְיֶה מָקוֹר לָעוֹלָמוֹת,
For before the tzimtzum, even the light that was intended to shine within the worlds was included within His unlimited light.
for which reason it was necessary that there be a tzimtzum. Moreover, a unique type of tzimtzum –שֶׁלָּכֵן הֻצְרַךְ לִהְיוֹת הַצִּמְצוּם,
the first tzimtzum, which involved a complete withdrawal of G‑d’s light.וְצִמְצוּם הָרִאשׁוֹן שֶׁהוּא בִּבְחִינַת סִלּוּק דַּוְקָא,
All of the subsequent tzimtzumim involve a mere reduction of Divine light. In this instance, in order for the worlds to come into existence, a complete withdrawal of the light is necessary.
Nevertheless, despite it being above the level of the worldsמִכָּל מָקוֹם
this light is termed Shechinah. The term is appropriate based on the explanation of the Rebbe Maharash given above. In this instance as well, the ultimate intent of this light is that it would descend and enclothe itself in the worlds that would come into being.נִקְרָא בְּשֵׁם שְׁכִינָה.
On this basis, we can understand the precise wording of the Midrash: “the essence of the Shechinah was manifest in the lower realms,” i.e., our material world.וְזֶהוּ דִּיּוּק הַלָּשׁוֹן 'עִיקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה',
The revelation of the Shechinah in the lower realms refersהַיְינוּ שֶׁגִּלּוּי הַשְּׁכִינָה בַּתַּחְתּוֹנִים, הוּא
not to the term Shechinah as it applies in relation to Atzilus, i.e., Malchus,לֹא הַשְּׁכִינָה כְּמוֹ שֶׁהוּא לְגַבֵּי אֲצִילוּת, הַיְינוּ מַלְכוּת,
nor the term Shechinah as it applies in relation to G‑d’s infinite light, i.e., the kav.גַּם לֹא כְּמוֹ שֶׁהוּא לְגַבֵּי אוֹר אֵין סוֹף, הַיְינוּ הַקַּו,
Instead, it was the essence and innermost dimension of the Shechinah that was manifest in the lower realms, our material earth.כִּי אִם עִיקַּר וּפְנִימִיּוּת הַשְּׁכִינָה הָיְתָה בַּתַּחְתּוֹנִים דַּוְקָא,
Why is it necessary for the Midrash to say that the essence of the Shechinah was manifest in the lower realms? Because the Midrash is commenting on the verse, “I came into My garden,” which implies that not only was G‑dliness manifest in this world, but it was manifest in this world to a greater extent than in the spiritual realms above. The only level of G‑dliness that could be referred to as “I” and still be manifest in this world to a greater degree than in the higher realms is G‑d’s light that shined before the tzimtzum. As the maamar explains,
The Divine light enclothed within the worlds descends in an orderly and progressive manner.14כִּי הָאוֹר שֶׁנִּתְלַבֵּשׁ בָּעוֹלָמוֹת הֲרֵי הוּא בָּא בְּסֵדֶר וְהַדְרָגָה.
In the loftier realms, G‑d’s light is revealed to a greater degree,וּלְמַעְלָה מֵאִיר בְּגִלּוּי יוֹתֵר,
and the greater the extent of the descent through the chainlike pattern of existence, the lesser the illumination.וְכָל מַה שֶּׁנִּמְשָׁךְ וּמִשְׁתַּלְשֵׁל, מִתְמַעֵט הָאוֹר.
Hence, following that pattern, the G‑dly light that would be enclothed in this world would be of an extremely low level. It would not be appropriate to say that the verse “I came into My garden” refers to such a light.
For this pattern of descent characterizes the Divine light manifest within Seder HaHishtalshelus (the chainlike pattern of spiritual existence)15 as a whole. All levels following the tzimtzum follow that pattern – the loftier the realm, the greater the degree of revelation; the lower the realm, the lesser the degree of revelation. Hence, this light could not be manifest in this world to a greater degree than in the higher realms.וְכֵן הוּא בִּכְלָל בָּאוֹר דְּסֵדֶר הִשְׁתַּלְשְׁלוּת.
True, before the sin of the Tree of Knowledge, G‑dly light was revealed in this world. Thus, it could be said that before the sin, when G‑dliness was revealed in this world, the G‑dly light that was revealed there surpassed that of the higher realms. This, however, cannot be said, becauseוְאַף שֶׁקֹּדֶם הַחֵטְא הָיָה גַּם לְמַטָּה הָאוֹר בְּגִלּוּי,
Nevertheless, even then, the light was revealed to a greater extent in the higher worlds.מִכָּל מָקוֹם הָיָה גַּם אָז גִּלּוּי הָאוֹר יוֹתֵר לְמַעְלָה.
As our Sages state,16 “He extended His right hand and created heaven; He extended His left hand and created earth.”וּכְמַאֲמַר רַזַ"ל נָטָה יְמִינוֹ וּבָרָא שָׁמַיִם, נָטָה שְׂמֹאלוֹ וּבָרָא אָרֶץ.
Just as in a physical sense, the left hand is weaker and thus the right hand denotes primacy, so too, in a spiritual sense, the heavens – the spiritual realms – were created with G‑d’s right hand, i.e., they received a greater degree of Divine light. And the earth – this material world – was created with His left hand, i.e., it received a lesser degree of Divine light. This verse is referring to the time before the sin, i.e., the world directly after its creation. Nevertheless, the pattern was that the loftier the realm, the greater the light that shined in it.
Instead, the intent is G‑d’s light that transcends the worlds, the light that shined before the tzimtzum. Since that light transcends the entire Spiritual Cosmos and all its prevailing patterns, it is possible that it be manifest in this material realm to a greater degree than in the spiritual realms.אֶלָּא הַכַּוָּנָה עַל הָאוֹר שֶׁלְּמַעְלָה מֵעוֹלָמוֹת,
This is what is meant by the essence of the Shechinah, that this sublime level of G‑dly light was manifest in our material world.עִיקַּר שְׁכִינָה.

Summary

The maamar is based on a verse from Shir HaShirim, which serves as an analogy for the ongoing love relationship between G‑d and His bride, the Jewish people. In its description of the descent of the Shechinah, the Divine Presence, into the world at the time of the Giving of the Torah and the construction of the Sanctuary, the Midrash quotes the verse: “I have come into My garden, My sister, My bride.” The Midrash observes that the verse does not use the term legan which would mean “to the garden,” but legani which means “to My garden,” i.e., a place to which the Shechinah shared a previous connection. On that basis, our Sages conclude that originally, “the essence of the Shechinah was manifest in the lower realms.”
The maamar emphasizes that the term Shechinah is used to refer to several different levels depending on the rung of the Spiritual Cosmos about which it is speaking. When speaking of the Shechinah that was manifest in this physical world, however, the intent is the essence and innermost dimension of the Shechinah.