The mystical text Tikkunei Zohar, a companion to the Zohar, that cornerstone of Kabbalah, hints at just such a mystery. It speaks of a relationship, an intimate connection, using imagery that's both beautiful and deeply symbolic.
It says: "She is His ark, and He is the Scroll of the Torah, concealed inside Her."
What does this mean? Who are "She" and "He"? Kabbalistic texts often use metaphors to describe the complex relationship between God and the Shekhinah – the Divine Presence, often considered the feminine aspect of God. Here, "She" represents the Shekhinah, the vessel that holds and protects the divine wisdom embodied in the Torah scroll, which is "He."
Think of the ark in the synagogue. It houses the Torah scrolls, the physical embodiment of God's teachings. The Tikkunei Zohar suggests something similar on a cosmic scale: the Shekhinah is the sacred space where the divine word resides.
But the imagery doesn't stop there. The text continues, "She is His ‘menorah’ – candelabrum, and... the candelabrum of ‘illumination’ – ma’or, of that of which it is stated: … and Torah is light – aur.”
The menorah, with its seven branches, is a potent symbol of divine light and wisdom. The Shekhinah, as the menorah, emanates this light, a reflection of the Torah's illuminating power. Notice the connection between ma’or (illumination) and aur (light). It emphasizes how the Torah's wisdom shines forth through the Shekhinah.
And then, a more intimate detail: "And She is a candle, that burns before Him, as it says: … to kindle a perpetual candle, and She is Bathsheba – daughter of-seven, the candelabrum comprising seven ‘lamps’. She is a candle to Him from the side of the left. And He is a light to Her from the side of the right, and of both-of-them it is stated: For a candle is precept and Torah is light..."
Here, the Shekhinah is not just a candelabrum, but a single candle, perpetually burning. The text even identifies her with Bathsheba, a figure from the Bible whose name means "daughter of seven," linking her to the seven lamps of the menorah. The left side is often associated with gevurah (judgment, severity) and the feminine, while the right side is associated with chesed (loving-kindness, mercy) and the masculine.
So, the Shekhinah, on the "left," offers her light to God, while God, on the "right," illuminates her in turn. It's a reciprocal relationship, a dance of light and wisdom. And the verse from Proverbs ties it all together: "For a candle is precept and Torah is light..." The commandments, the precepts, are like the candle, guiding us. And the Torah, the divine teachings, is the light that illuminates our path.
What's so striking about this passage from Tikkunei Zohar is its emphasis on the dynamic interplay between the divine and the human, between the masculine and feminine aspects of God. It's a reminder that the divine isn't some distant, unreachable force, but rather an active presence in our lives, constantly offering guidance and illumination – if we only open ourselves to receive it. It invites us to consider how we, too, can be vessels for that divine light, like a candle burning brightly in the darkness.