The Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar, a companion volume to the Zohar which is a central text of Kabbalah, offers us a glimpse into a hidden world, a world where even the simple act of walking becomes a profound spiritual exercise. Here, in Tikkunei Zohar 65, we encounter a peculiar instruction: "And one is required to return three steps backwards… so as not to turn one’s shoulders to the King." (BT Yoma 53b, 53a).

Why three steps? Why not turn your shoulders? It sounds strange, doesn't it? Let’s unpack it.

Imagine standing before royalty. Wouldn't you want to show respect, to avoid turning your back in a dismissive way? This physical act mirrors a deeper spiritual reality. We must approach the Divine with reverence, not turning away in arrogance or indifference. According to the Talmud (BT Yoma 53a), this practice is connected to the Temple service.

But there's more. After these figures exit, we learn that "Sagron closes the door after them." Who is Sagron? Sagron is often seen as a guardian, a gatekeeper of sorts in these mystical realms.

Then, a new group appears: the "masters of signs." They stand at the entrance, pleading, "ADNY! Open my lips!" – quoting Psalm 51:17. "Open – this is Patḥon," the text tells us. Patḥon, meaning "opening," is a key to unlocking something profound. They aren't just asking for the ability to speak; they're asking for the ability to articulate the deepest mysteries, to connect with the Divine through prayer.

These "masters of signs," we’re told, are connected to the "18 blessings of prayer," and the "life-force (ḥaiy) of the worlds." Think about the Amidah, the standing prayer, recited daily. It is composed of nineteen blessings, but is still known as the prayer of eighteen blessings. They are the ones who unite the Holy Blessed One and the Shekhinah – the Divine Presence – there. It's a powerful image, isn't it? These prayers, these words, act as conduits, drawing the Divine closer to us.

And finally, we arrive at the Yesod, or Righteous One. According to Kabbalah, Yesod is the ninth Sefirah, or divine attribute, from above to below, and from below to above. It acts as the foundation, the channel through which Divine energy flows into the world. This highlights the cyclical nature of the spiritual journey: a constant movement between the earthly and the Divine.

So, what does it all mean? Perhaps it’s a reminder that approaching the sacred requires humility, reverence, and a willingness to retrace our steps when necessary. It's about understanding that prayer isn't just about uttering words; it's about opening ourselves to the flow of Divine energy, connecting with something far greater than ourselves.

Maybe, just maybe, those three steps backward aren't a retreat at all, but a preparation for a deeper, more meaningful advance.