Torah reveals the Shechinah everywhere

הג' רגלים הם בחי' ג' אבות.

The three Regalim (pilgrimage festivals) correspond to the aspect of the three Avos.

Pesach, Shavuos and Sukkos align with Avraham, Yitzchak and Yaakov, each festival drawing from one of the forefathers.

ושמיני עצרת בחי' משה רע"ה שר התורה.

And Shemini Atzeres corresponds to the aspect of Moshe Rabbeinu, the prince of the Torah.

Beyond the three festivals of the Avos, Shemini Atzeres stands for Moshe Rabbeinu, the master of Torah.

והנה ברגלים הי' מצות ראי' במקדש ולא בשמ"ע.

Now, on the Regalim there was the mitzvah of "re'iyah" (appearing) at the Mikdash, but not on Shemini Atzeres.

The three pilgrimage festivals required appearing before Hashem in the Bais Hamikdash, yet Shemini Atzeres carried no such obligation — for its connection to Hashem is of a different kind.

דכתיב לכל המורא הגדול אשר עשה משה.

For it is written, "and all the great awe that Moshe wrought" (Devarim 34:12).

The Torah's closing verse attributes to Moshe Rabbeinu a "great awe," which the Sefas Emes now identifies.

ואיתא מורא גדול זו גילוי שכינה שזה בחי' יראת הרוממות שבא בכח התורה.

And it is taught: "the great awe" — this is the revelation of the Shechinah, which is the aspect of yiras haromemus (awe of [Hashem's] exaltedness) that comes through the power of the Torah.

Moshe's "great awe" is the revealed Presence of Hashem, producing the loftiest form of yirah — awe of His exaltedness — which is attained specifically through Torah.

ובכל רגל קיבלו בנ"י יראה שלימה ע"י ראיות פנים כמ"ש יראה יראה.

And on each Regel, Bnei Yisrael received a complete yirah through "seeing the face," as it is written "yireh yera'eh" (he shall see / be seen) (Shemos 23:17).

By appearing in the Mikdash on each festival — "seeing and being seen" before Hashem — Bnei Yisrael attained a complete yiras Shomayim.

והם ג' דרכים שהמשיכו האבות גילוי שכינה והיראה.

And these are the three paths by which the Avos drew down the revelation of the Shechinah and the yirah.

Each of the three Avos opened a distinct channel for revealing Hashem's Presence and bringing yirah into the world.

זה בכח האהבה וזה בכח הפחד וזה בכח הכרת האמת.

One through the power of love, one through the power of fear, and one through the power of recognizing the truth.

Avraham drew it through ahavah (love), Yitzchak through pachad (fear/awe), and Yaakov through emes (recognition of truth).

והם רק במקום מיוחד בביהמ"ק.

But these exist only in a specific place — in the Bais Hamikdash.

The revelation of the Shechinah through the paths of the Avos was confined to the one designated place, the Bais Hamikdash.

אבל התורה כ' בה יקרה היא מפנינים ממי שנכנס לפני ולפנים.

But of the Torah it is written, "it is more precious than pearls (peninim)" (Mishlei 3:15) — more than one who enters the innermost chamber (lifnai velifnim).

The Torah is more precious even than the Kohen Gadol who enters the Holy of Holies; it surpasses the place-bound revelation of the Mikdash.

ובכל מקום שעוסקין בתורה לשמה יש גלוי שכינה.

And in every place where people engage in Torah lishmah (for its own sake), there is a revelation of the Shechinah.

Unlike the Mikdash, Torah studied for its own sake draws the revealed Presence of Hashem into any place.

כדאיתא באבות שכינה שרוי' ביניהם.

As it is taught in Avos, that the Shechinah rests among them (Avos 3:6).

The Mishnah in Avos teaches that wherever people occupy themselves with Torah, the Shechinah dwells among them.

והתגלות והיראה שבא ע"י התורה הוא בכל מקום ובכל זמן:

And the revelation and the yirah that come through the Torah are in every place and at every time.

The awe and revealed Presence attained through Torah — the aspect of Moshe and Shemini Atzeres — are not bound to place or time, unlike the festival appearances in the Mikdash.

Summary: The three Regalim correspond to the three Avos, who each drew down the Shechinah and yirah through a distinct path — love, fear, and truth — but only within the Bais Hamikdash, by "seeing and being seen" on the festival. Shemini Atzeres corresponds to Moshe Rabbeinu and the Torah, whose "great awe" is the revelation of the Shechinah and yiras haromemus. Unlike the place-bound revelation of the Mikdash, the Torah is more precious than entering the Holy of Holies, for wherever one learns Torah lishmah the Shechinah rests — in every place and every time.