Jewish mysticism certainly sees the world that way, especially when it comes to understanding the divine feminine, the Shekhinah. Today, we're going to delve into a fascinating, and perhaps a bit heady, passage from the Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar, specifically Tikkun 94.
The Tikkunei Zohar, a later expansion on the core Zoharic text, is known for its intricate interpretations of scripture and its focus on repairing the cosmos – tikkun olam. And in this particular section, we're given a glimpse into how the Shekhinah, the divine presence, is seen as both ascending and descending. It's a dance, a constant interplay between different aspects of the divine.
So, what's this all about "raising" and "descending"? The text tells us that when "they" – and here, we're talking about forces within the divine realm – raise the Shekhinah towards the Middle Pillar, we find the verse from Psalm 93:3, "...the rivers have raised their voice." This Middle Pillar, in Kabbalistic thought, represents balance, harmony, and the reconciliation of opposing forces. Imagine the Shekhinah being drawn upwards, towards this point of equilibrium.
But then, the text tells us, when "they" lower Her towards the Tzaddik (Righteous One), which is often associated with Yesod (Foundation), another of the Sefirot (divine attributes), we encounter a different expression: "...the rivers shall raise their pounding – dokhyam". Now, dokhyam is the key here. It suggests a depth, a profoundness, a resounding echo. The Shekhinah's descent isn't a diminishment; it's a deepening, a grounding.
What’s with the strange image of the segol? The text then introduces a seemingly obscure point about Hebrew vowelization. It mentions something being "segolated" above. The reference is to the shape of the vowel-point called a “segol,” which looks like an upside-down triangle of three dots. The text explains that when the Shekhinah descends, She is "made into a segol." This might seem like a minor detail, but in Kabbalah, even the shapes of letters and vowel points hold significance. The segol, with its three points, can be interpreted as representing different aspects of the divine feminine coming together.
The verse concludes by stating that what was above is returned below. When lowered within the Righteous-One, She is called their depth – dokhyam. It's a beautiful image of reciprocity. What ascends must also descend, and in that descent, it finds a new kind of power, a new kind of meaning.
What does this all mean for us? Perhaps it's a reminder that life itself is a process of rising and falling, of moving between different states of being. There are times when we feel elevated, connected to something greater than ourselves. And there are times when we feel grounded, rooted in the earth, facing the depths of our own experiences.
The Kabbalists seem to be suggesting that both experiences are essential. It is in the interplay between the two, the constant movement between ascent and descent, that we find the fullness of life, and perhaps, a glimpse into the mysteries of the Divine. Just as the Shekhinah embodies both the raised voice of the river and its resounding depths, so too can we embrace the totality of our own journeys, knowing that every high and every low has its place in the grand tapestry of existence.