It's there, woven into the very fabric of creation, using imagery so rich and evocative it can take your breath away.

Let's dive into a passage from Tikkunei Zohar 110, a section of the Tikkunei Zohar, which is a later expansion on the core Zohar text. Here, we encounter a world perfumed with myrrh and frankincense. What could this possibly mean?

The text speaks of "the two pillars of truth," Netzach and Hod. These are sefirot, divine attributes, often understood as endurance and splendor. Imagine them as the sturdy foundation upon which something beautiful and lasting is built. And then there's the "powder of the peddler." This, surprisingly, refers to the Righteous One, Yesod, who encompasses everything. He is the "peddler" – rokhel in Hebrew – and She is His powder.

Wait, who is "She"? Here, "She" represents the Shekhinah, the Divine Presence, specifically the lower Shekhinah. This is the feminine aspect of God, often associated with the earthly realm and the people of Israel.

The verse from Genesis 2:24, "...and he shall cleave to his wife..." comes into play here. The Zohar interprets this not just as a description of human marriage, but as a mystical union. Through this cleaving, the Shekhinah ascends towards Her husband, the Holy One. It's a constant dance of connection and yearning, a flow of energy between the divine and the earthly.

Now, the Lower Shekhinah is described as the incense – qe-toret – of the blessed Holy One. And also as His offering – qorban. She is His altar. Through Her, Israel prepares the "foods of the sacrifices," which are prayers offered to the blessed Holy One. Think about that for a moment: our prayers, our acts of devotion, become a sacrifice, a sweet-smelling offering that ascends to the divine.

These sacrifices, these prayers, correspond to specific times of day: the morning sacrifice, the sacrifice of late afternoon, and even the sacrifice of the innards and entrails, which, according to the Talmud (BT Berakhot 26b), are consumed all night. This last one is a bit more obscure but evokes the idea of continual devotion, a burning offering that lasts even through the darkness.

So, what does it all mean? This passage isn't just about incense and sacrifices. It's about the profound connection between the divine and the human, the masculine and the feminine, the earthly and the heavenly. It's about how our prayers, our acts of devotion, are not just empty words, but real offerings that ascend to the Holy One, helping to sustain the cosmic balance. It's a reminder that we are active participants in this divine dance, and that our connection to the Shekhinah is vital to the ongoing creation of the world.

What do you offer today? What incense will you burn?