8810 —ביאור ענין שכינה בחסידות

B"H (?) Nisan 5724.

Haravach iy"a nu"n etc. Naftali Yosafzon

Shalom u'Vrachah!

In response to your question—requesting an explanation regarding the concept of Shechinah, which is mentioned many times in the words of our Sages, of blessed memory. This matter is explained very well, especially in the books and discourses of Chassidus, and in several places—you will find them via the index printed at the end of Sefer HaTanya, Sefer Torah Or, Likkutei Torah, and more. Nevertheless—at least briefly I will address this topic here as well, although obviously not in a comprehensive manner at all, for space is limited, etc.:

Since Hashem is absolute perfection and beyond all limitations and definitions, it is understood that—as expressed by Rabbeinu HaZaken—His essence is not primarily defined by being the Creator of worlds. At the same time, as expressed by the Rambam in his Hilchos Yesodei HaTorah, He brings everything into existence; all beings exist only from His true existence and all beings need Him. It is also understood that just as it is impossible for a created being to comprehend creation ex nihilo (something from nothing), so too (and this is actually the same matter) it is impossible for a created being to comprehend G‑dliness—even as G‑dliness acts as Creator and brings everything into existence.

In the language of great Jewish philosophers: "Ilu yedativ hayitiv" (If I knew Him, I would be Him). Even though one recognizes and understands that something cannot create itself and must have a source that brings it into being, this understanding only compels belief in the existence of a Creator but does not provide understanding of G‑dliness—even from the perspective that He creates.

The above-mentioned phrase from Rambam—that all beings need Him—includes not only their actual coming into being and their essential existence but also all their needs for continued existence and vitality down to every detail (although according to Chassidus—and unlike Moreh Nevuchim—even individual details are supervised; even the smallest detail is under Divine Providence from Hashem Who desired to supervise even every detail of creation and its creatures).

It arose in the Supreme Will that there should be Divine supervision and revelation below—even matters that human intellect can grasp. In the words of David HaMelech: "Ki Ereh—Shamecha ma'aseh etzbe'otecha..." (When I behold Your heavens, the work of Your fingers...) and included within this is also guidance for man's service to his Creator: "S'u marom eineichem—u're'u mi bara eileh" (Lift up your eyes on high and see Who created these) (as explained at length in Rabbeinu HaZaken's discourse on this verse—which also serves as an introduction and foundation for his grandson's [the tzt"z] book on philosophy).

These matters—the drawing down of G‑dliness which becomes enclothed within our world below until it becomes revealed even to created beings—this is what is called Shechinah (from "shochein," meaning dwelling or residing). The main point here is that there should be no division above between particulars (and only from the perspective of one who contemplates or a created being—there are things he understands and things he does not), but in truth there are not multiple matters (plural), rather there exists only one reality which is utterly simple.

All the more so: Just as regarding a person's soul—it cannot be divided into 248 or 365 or 613 parts; yet an eye sees a difference between the vitality present in one's foot versus that present in one's brain—even though both are animated by one thing: the soul giving life to the body—all the more so (and infinitely more so) regarding Above. Therefore when we say that Shechinah dwelled in the Beis HaMikdash, it does not mean Heaven forbid that only an aspect of Shechinah was present; rather it emphasizes that there G‑dliness was manifest in such a way as to dwell and become enclothed until it was visible even to physical eyes—that "the place of the Ark was not measured," ten miracles occurred regularly in the Beis HaMikdash, etc.

As mentioned above, this explanation covers only one detail about Shechinah; there are many more aspects—and even within this point there are further explanations found throughout various books and discourses of Chassidus.

I hope you have set times for studying Chassidus regularly—in writing—and with additional study on Shabbos which is holy to Hashem.

With honor and blessings for a kosher and joyous Pesach.

Summary

The Rebbe teaches that while G‑d's essence remains beyond human comprehension, His presence—the Shechinah—is revealed within creation so we can relate to Him. Regular study of Chassidus deepens our understanding of these profound concepts.