It’s there in the hush of a synagogue, in the quiet of your own heart, and, according to the Tikkunei Zohar, it's a cosmic knock at the door of the Divine.
The Tikkunei Zohar, a companion to the Zohar, delves into the mystical underpinnings of Jewish prayer and ritual. In one particularly evocative passage, it describes different "masters" approaching the Holy One, each in their own way. It’s like a celestial symphony, where different instruments join in a crescendo of devotion.
First, we have the "masters of voices and speech." Who are they? They're the ones pouring their hearts out in hymns, praises, and thanksgiving. These masters are also calling out in the recital of the Shm'a (Sh'ma Yisrael), the cornerstone of Jewish prayer: "Hear O Israel, the Lord is our God, the Lord is One" (Deut. 6:4). And they do this twice a day, morning and evening, a constant reminder of our connection to the Divine.
But the connection doesn't stop there. Then come the "masters of feet," knocking at the entrance. These are the masters of the ‘amidah, the standing prayer. The ‘amidah is a central part of Jewish prayer services, a moment of intense focus and connection. It is said while standing, and this posture is significant. As Daniel 1:4 tells us, these are people "...who have the strength to stand, in the chamber of the King..."
So, who is this King? The Tikkunei Zohar, referencing Esther Rabbah 3:10, clarifies that the "King… unspecified" is none other than the Blessed Holy One. But the "chamber of the King" – that’s something else entirely. The text identifies the "chamber" as ADNY, often read as Adonai, one of the names of God. "ADNY! Open my lips..." we pray in Psalm 51:17.
Here’s where it gets really interesting. The Tikkunei Zohar points out that the numerical value (gematria) of ADNY – 65 – is the same as the numerical value of HeYKHaL, which means "chamber." (HeYKHaL also often refers to the sanctuary in a synagogue).
And there’s more! Habakkuk 2:20 tells us "...and Ha-Shem in His holy chamber, let the whole Earth be silent before Him.” Ha-Shem, literally "the Name," is another way we refer to God. Again, the numeric value of HaS, from Ha-Shem, is 65.
What does all this mean? The Tikkunei Zohar is suggesting a deep interconnectedness. The words we use, the prayers we recite, the very act of standing in devotion – they all resonate with the divine presence. The “chamber” isn't just a physical place; it's a state of being, a space created by our intention and our connection to the Holy One.
It’s a powerful image: masters of voice, masters of feet, all approaching the Divine from different angles, their prayers and actions creating a symphony of devotion.
So, the next time you find yourself praying, whether aloud or in the silence of your heart, remember the "masters of voices and speech" and the "masters of feet." Remember that you, too, are knocking at the door, seeking connection, and contributing your unique voice to the eternal song. And maybe, just maybe, the door will open a little wider.