(Translated from Hebrew:) The Beraisa derives from a verse (Bamidbar 10:36) that "the Shechinah does not dwell upon less than 22,000 Jews." Consequently, "if there are 22,000 less one Jews, and one person refrains from performing the Mitzvah of Piryah v'Rivyah, has he not caused the Shechinah to be removed from the Jewish people?!"

How does this Beraisa reconcile with the Mishnah in Avos (3:3) that says two who sit and are Osek ba'Torah, the Shechinah is with them, as it says, 'Az Nidabru...' (Malachi 3:16)", and the Mishnah there (3:7) and the Gemara in Berachos (6a) which state that "the Shechinah is with" ten people who are Osek ba'Torah, as derived from Tehilim (82:1), and even with five (Amos 9:6), and even three (Tehilim 82:1), and even two (Malachi 3:16), and even one (Shemos 20:20)?

Perhaps there is a difference between the Shechinah dwelling upon individuals, and the Shechinah dwelling upon the nation as a whole? Or perhaps there is a difference between "Shechinah Shoreh" and "Shechinah Imahem?"

The concept of "Shechinah" is obviously a relative concept only, and used in very many

different contexts with a wide variety of shades of meaning. See Bava Kama 83a, Tosfos DH Shnei, who distinguish between Nevi'im and Mishkan, where 22,000 is relevant, and "Kol Bei Asarah" where 10 works. See also Zohar Mishpatim 117b (8 lines from bottom), "Les Kol Shechinto Shekilin."

In Yoma 9b and 21b the Gemara says that there was no Shechinah in second Beis ha'Mikdash, yet in Avos 3:3 and Megilah 29a it says that the Shechinah went into exile with us. There are very numerous Ma'amarei Chazal where "Shechinah" occurs with differing degrees of divine inspiration. For example, the Shechinah that dwells with a man and wife (Sotah 17a), the Shechinah that is with a sick person (Shabbos 12b), one who recites Keri'as Shema (Berachos 57a), one who learns Torah at night (Tamid 32b), etc.

We see that there are thus different degrees and depths of Shechinah depending on

the relevant case.