Jewish mysticism wrestles with this feeling constantly, especially when contemplating the concept of exile. The Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar, a central text of Kabbalah, explores this sense of separation in profound ways. Specifically, in Tikkunei Zohar 86, we find a poignant interpretation of a verse from Jeremiah: "From afar, Yud Yud appeared to me..." (Jer. 31:2).
What does this mean? The Tikkunei Zohar reads this as a description of the Middle Pillar during exile. In Kabbalistic thought, the Middle Pillar represents balance and harmony within the Sefirot, the ten emanations of God. But in exile, that balance feels off, distant. It's as if the divine presence, represented by the letters Yud Yud (an abbreviation for God's name), is far away.
But here's the fascinating contrast. The Tikkunei Zohar immediately juxtaposes this with a verse from Proverbs: "...better a close neighbor than a distant brother" (Prov. 27:10). This, the text tells us, refers to the Righteous One, who remains close to the Shekhinah. The Shekhinah, often understood as the feminine aspect of God or the divine presence in the world, is right here with us, even in exile. Even when the connection feels strained, there's still a profound closeness available.
So, what's causing this apparent contradiction? Why the sense of distance, yet also the promise of nearness?
The Tikkunei Zohar takes us deeper, invoking a verse from Micah: "Hear, O mountains..." (Mic. 6:2). Here, the "mountains" are interpreted as the Patriarchs – Abraham, Isaac, and Jacob. The text then identifies "the argument of Yud Yud" as the Shekhinah. And here’s the twist: the Shekhinah, according to this interpretation, is arguing with the Patriarchs.
Why? Because, the text suggests, they distance Her from Her "husband," presumably referring to the Holy One. The Tikkunei Zohar calls them "Amoraim," sages of the Gemara, the later part of the Talmud. The Amoraim, in this context, are seen as creating a distance, perhaps through complex legalistic interpretations that obscure the direct connection to the divine.
The verse continues: "...and the mighty ones, foundations of the earth." These, the Tikkunei Zohar identifies as the Tannaim, the sages of the Mishnah, the earlier part of the Talmud. And in a clever play on words, the text points out that Tannaim (תנאים) can be rearranged to spell Eitanim (איתנים), meaning "mighty ones," with a reversal of letters.
So, what’s the deeper message here? Is the Tikkunei Zohar criticizing the Patriarchs or the Talmudic sages? Not necessarily. Perhaps it's highlighting the tension between different approaches to connecting with the divine.
The Amoraim, with their intellectual rigor, may inadvertently create a sense of distance, focusing on the intricacies of law and interpretation. While the Tannaim, the "mighty ones," represent a more foundational, perhaps more direct, connection to the divine presence.
Ultimately, the Tikkunei Zohar seems to be reminding us that even in exile, even when we feel distant from God, the Shekhinah, that intimate divine presence, is always close. It's a call to seek that closeness, to bridge the perceived distance, and to find our own path to connection, whether through intellectual exploration or a more direct, experiential approach. What does it mean to you to be "close" to the Divine?