That feeling, that tension, is woven right into the fabric of the cosmos, according to some of the deepest mystical teachings in Judaism.

Let's turn to 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, for a glimpse into this profound dynamic. Specifically, we’re looking at Tikkunei Zohar 112, which uses verses from Leviticus to explore the relationship between the divine and the earthly, and the interplay of purity and impurity.

The verse in question, Leviticus 16:3, speaks of how Aaron, the High Priest, should approach the sacred space: "With ‘this’ (zot) shall Aaron come to the sacred..." The Tikkunei Zohar interprets "this," zot in Hebrew, as referring to the Shekhinah. The Shekhinah, often described as the divine feminine presence, the immanent aspect of God that dwells within creation. So, Aaron approaches the sacred with the Shekhinah.

But there's a twist. The text continues, pointing to Leviticus 16:2: "...and he shall not come at just any time to the holy..." This suggests a distance, a separation. Sometimes, the Shekhinah is close, approached from the "right-hand side," a symbol of goodness and blessing. At other times, She is distant, approached from the "left-hand side," a symbol of judgment and limitation.

What does it mean for the Shekhinah to be approached from different sides? The Tikkunei Zohar explains that from the right-hand side, She "does not receive any impurity." The right-hand side is inherently good, a source of pure blessing. But here's where it gets really interesting: "in Her place, even the good receives impurity from evil and death." Even goodness itself, when it enters the realm associated with the Shekhinah, can be touched by impurity. It is a place that has no "nearness." The Shekhinah, as the divine presence in the world, is intimately connected to our reality, with all its imperfections and challenges. She dwells within the very space where good and evil contend.

This is not to say that the Shekhinah is impure. Rather, it speaks to the nature of existence itself. In this realm, even the purest intentions, the most noble acts, can be tainted by the presence of negativity, by the forces of separation and discord. The Shekhinah, in Her nearness to us, is exposed to this reality.

The text highlights that the "good receives impurity from evil," emphasizing the constant struggle and the need for vigilance. It's a reminder that spiritual work is not about escaping the world but engaging with it, striving to purify and elevate even in the face of impurity. This "place that has no nearness" suggests a realm where true intimacy and connection are obscured, where the potential for union with the divine is veiled.

So, what do we take away from this mystical exploration? Perhaps it's a deeper understanding of the complexities of our own lives. We, too, are constantly navigating the tension between closeness and distance, between the sacred and the profane. We, too, strive to bring goodness into a world that is often marred by suffering and negativity.

The Tikkunei Zohar reminds us that this struggle is not a sign of failure, but an inherent part of the journey. The very act of striving, of seeking to purify and elevate, is itself a sacred act. And maybe, just maybe, by engaging with this tension, we can draw closer to the Shekhinah, and to the divine spark within ourselves.