The Jewish mystical tradition, especially the Kabbalah, loves to wrestle with these kinds of questions. And one of the most fascinating places to find these wrestling matches is in the Tikkunei Zohar, a collection of commentaries on the Zohar itself.
Today, let's dive into a passage from Tikkunei Zohar 239 and see what it reveals about the creation of humanity, and what it means to be made "in God's image."
The passage begins with a curious question about the very name of God used in the creation story. Why does the Torah say "Elohim created the human"? Why not YHVH – the sacred, unpronounceable name of God? The Tikkunei Zohar suggests a powerful answer: Elohim, in this context, refers to the Shekhinah.
Now, the Shekhinah is a multifaceted concept, but think of it as the Divine Presence, the aspect of God that is closest to us, dwelling within creation. It is often considered the feminine aspect of the Divine. So, the Tikkunei Zohar is telling us that when the Torah says we were created in the image of God, it's specifically referring to the image of the Shekhinah. Furthermore, the text connects this to the n’shamah, the soul within each person. "About this soul...that is in the human, it says ‘b’tsalmo’ – in the image of the Shekhinah."
What does it mean to be made in the image of the Divine Presence? It suggests that we, in our essence, are meant to embody qualities of compassion, empathy, and nurturing – qualities often associated with the feminine. It also implies a profound connection between our souls and the Divine.
The text then shifts to the mitzvah of b’rit milah, circumcision. It states that "One who guards/protects [circumcision], he is compared as partner to Me, in My image." The b’rit, the covenant, is a powerful symbol of commitment and connection to God. According to this passage, upholding this covenant makes us partners with God, reflecting His image. The text explicitly states that someone who guards the b’rit merits receiving Malkhut, Kingship – another name for the Shekhinah.
Finally, the passage touches upon the famous phrase, "Let us make Adam/ a human." To whom was God speaking? The Tikkunei Zohar answers that the "Cause of causes" – God – spoke "to none other than Yud He’ Va’v He’, which is [drawn] from out of ten Sefirot." Yud He’ Va’v He’ is the tetragrammaton, the four-letter name of God. The ten Sefirot are the ten emanations or attributes through which God manifests in the world, according to Kabbalah.
So, in this view, the creation of humanity was a collaborative act within the Divine itself, involving all the attributes and aspects of God. It wasn't a solitary act, but a unified expression of the Divine will.
What does all this mean for us today? Perhaps it's an invitation to see ourselves not just as individuals, but as reflections of the Divine, imbued with the potential for compassion and connection. Maybe it’s a reminder that our actions, especially our commitments to covenant and community, shape our relationship with the Shekhinah. And maybe, just maybe, it’s a glimpse into the profound mystery of what it truly means to be human.
As we continue to explore these ancient texts, may we find new insights and inspiration for living more meaningful and connected lives.