Jewish mysticism has a lot to say about that very tension.
Today, we're diving into a small but powerful passage from the Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar, a later expansion of the Zohar itself, the foundational work of Kabbalah. This particular section, Tikkunei Zohar 112, grapples with some pretty profound concepts related to the Divine Feminine and the challenges of spiritual balance.
The text tells us that in a certain "place" – and remember, in Kabbalah, "place" can often refer to a spiritual state or dimension – an offering is required to "bring near." This isn’t about animal sacrifice, of course. Instead, the offering represents our efforts to draw closer to the Divine. And what about the incense? That's used, we're told, "to distance the spirit of impurity from that place." Think of it as clearing the air, both literally and figuratively, to create space for the sacred.
But here's where it gets interesting. The text goes on to say that we need to "offer merit to the left-side, 'the mistress,' and to distance the maidservant from there." Now, who are these characters?
In Kabbalistic thought, the "left side" often represents Gevurah, Divine judgment, severity, and limitation. The "mistress" is a symbolic representation of this aspect of the Divine Feminine. The "maidservant," on the other hand, symbolizes the forces of negativity and impurity that seek to attach themselves to this aspect.
Why is this important? Because according to the Tikkunei Zohar, this is why "all names are inapplicable to Her." It's a subtle but crucial point. Because the Divine Feminine encompasses such a range of energies, from compassion to judgment, it's difficult to define Her with any single name or attribute. She is, in essence, beyond definition.
And the text continues, explaining that Malkhut – often translated as "Kingdom" or "Sovereignty," and representing the final Sefirah (sphere) on the Kabbalistic Tree of Life and, again, another aspect of the Divine Feminine – is called "the spine," the ahor, meaning "rear" or "back," from the aspect of the moon. The moon, traditionally associated with the feminine, reflects the light of the sun, just as Malkhut reflects the light of the higher Sefirot. However, from the aspect of the Middle Pillar, it is called "front," or qedem. The Middle Pillar represents balance and harmony.
So, what are we to make of this? Back and front? Rear and front?
The text offers a clue with a verse from Psalm 139:5: "Back and front You have created me..." This verse speaks to the inherent duality within us and within the Divine. We are created with both a "back" and a "front," representing different aspects of our being. And just as we must strive to integrate these aspects within ourselves, so too must we recognize the multifaceted nature of the Divine.
It's about recognizing the complexities of the Divine Feminine, the delicate balance between judgment and mercy, severity and compassion. It's about understanding that the spiritual path isn't always straightforward. Sometimes, we need to "bring near," and sometimes we need to "distance."
As Ginzberg tells us in Legends of the Jews, Jewish tradition is replete with such dualities, such seemingly contradictory forces that ultimately work together to create a harmonious whole.
Perhaps, then, the real offering isn't something we give out there, but something we cultivate in here. A willingness to embrace the tension, to navigate the complexities, and to find balance within ourselves. Maybe that's the key to unlocking a deeper understanding of the Divine and our own place within it.