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, offers a powerful image of this very feeling. It speaks of Israel, the collective soul, seeking to petition the King – that is, God. But instead of addressing Him directly, they turn to Her.
Who is this "Her"?
The verse they recite comes from the Song of Songs (6:1): "Where has your beloved gone? To where has your beloved turned, that we may seek him with you?" They are addressing the Shekhinah, the Divine Presence, the feminine aspect of God. Think of it like this: God's presence is always with us, but sometimes, because of our actions, it feels distant, veiled. The Shekhinah is the aspect of God most intimately connected to the world, the one who suffers with us in exile.
And why do they ask Her? The Tikkunei Zohar answers: "For it is because of You, that He descends upon us." It's through the Shekhinah that the Divine blessing and presence manifest in our world. She is the conduit, the bridge between the infinite and the finite.
The text goes on to say, powerfully, "For He does not depart from us, except that we have not behaved respectfully towards You." Ouch. It's a direct link between our actions and the perceived distance from the Divine. When we act without reverence, without mindfulness, we create a separation, a barrier that obscures the light.
But it's not a permanent separation.
The Tikkunei Zohar continues, "For it is because of You, that He is held captive with us, all six days..." This is a profound and somewhat startling image. The Shekhinah, representing God's presence, is "held captive" with us during the week, during the mundane activities of our lives. This captivity is mirrored in the verse from Ezekiel (46:1): "...it shall be closed for the six days of work, and on the Sabbath day it shall be open, and on the day of New Moon, it shall be open."
What does this mean? The gates are "closed" during the week, symbolizing a diminished awareness of the Divine. We're caught up in the hustle and bustle, the distractions and demands of daily life. But on Shabbat, the Sabbath, and on Rosh Chodesh, the New Moon, the gates "open." These are times set aside for reflection, for connection, for consciously inviting the Divine Presence back into our awareness. These are moments where we can more easily reconnect with the Shekhinah.
So, what's the takeaway? Perhaps it's a reminder that the Divine isn't some distant, unreachable entity. God, through the Shekhinah, is intimately involved in our lives, even – especially – when we feel most disconnected. The key is to cultivate reverence, to act with mindfulness, and to create space in our lives for connection. To seek Her, so that we may find Him.