Ever stumble upon something that seems contradictory, something that makes you scratch your head and wonder, "Wait, did I miss something?" That’s exactly the kind of question someone posed to a great rabbi, and his answer is a fascinating peek into Jewish mystical thought.
The question revolved around the writings of Rabbi Moses Maimonides, the renowned philosopher and legal scholar, often known as the Rambam (1138-1204). Specifically, it concerned his statements about the Shekhinah. Now, the Shekhinah (שְׁכִינָה) is a Hebrew word that's hard to translate directly. It generally refers to the divine presence, the immanent aspect of God that dwells among us.
The questioner pointed out that Maimonides seemed to say two different things: first, that one should direct their heart towards the Shekhinah in prayer. But then, in his Guide for the Perplexed, he described the Shekhinah as a "created light." So, is the Shekhinah God, or something created by God? It's a great question.
Now, the rabbi who received this question wasn't exactly thrilled with the tone. He basically told the questioner, “Hold on a minute! You think you're so smart, questioning your elders like that?" But, being a good teacher, he decided to answer anyway. (And isn't that just like a good Jewish debate?)
He explained that the term Shekhinah isn't used in just one way. It has multiple layers of meaning, depending on the context. He breaks it down into three instances:
First, the Shekhinah can refer directly to God. He points to Maimonides' own words in Hilchot Teshuvah (Laws of Repentance), Chapter 7: "Teshuvah (repentance) is great, as it brings a person close to the Shekhinah." He backs this up with verses like, "Return, O Israel, to the Lord your God." The idea is that when we repent, we draw closer to God's presence. As it is said, "And you who cling to the Lord your God" (Deuteronomy 4:4).
Second, the Shekhinah can refer to the virtue of repentance itself. The rabbi illustrates this with the idea that someone who was once separated from God can, through repentance, become attached to the Shekhinah. It’s like saying that repentance itself embodies the divine presence.
He uses the verse "Before they call, I will answer" (Isaiah 65:24) to show how immediate this connection can be. The same idea, he says, applies to Maimonides' words in Hilchot Tefillah (Laws of Prayer), about being in a place where one cannot direct their thoughts.
The rabbi concludes with a powerful, almost mystical, statement. He says that the ancient sages also alluded to this, and invokes the verse. He declares, "May my tongue cleave to my palate if I do not expound on the greatness of the divine presence, which is united with me." It’s a bold statement, hinting at a profound personal connection to the divine.
So, what does this all mean? Well, it suggests that the Shekhinah is a multifaceted concept. It's not just a simple "thing." It's a way of understanding God's presence in the world, in our actions, and even within ourselves. It's a reminder that God isn't some distant, unreachable being, but is actively involved in our lives, especially when we strive to return to Him. And that, perhaps, is the most comforting thought of all.