The Tikkunei (spiritual repair) Zohar, a mystical extension of the Zohar, speaks to this very feeling in its 105th section. It paints a vivid, and frankly, unsettling picture.
The passage describes a time "when She has descended between the legs," a cryptic phrase that requires a bit of unpacking. "She" here refers to the SAFE0 , the Divine Presence, the immanent aspect of God that dwells among us. When the Shekhinah descends, in this context, it signifies a disruption, a separation from the higher realms. And when that happens, "Israel, Her children, are held tight between the legs, and they are in sickness and disease." Ouch.
Think of it this way: when the connection to the Divine is weakened, we, as the children of Israel, feel it most acutely. We become vulnerable, susceptible to the ills that plague the world. It’s a powerful metaphor for the interconnectedness of all things.
The Tikkunei Zohar then shifts the scene to "the house of the sick." It equates the body – the collective body of Israel – to this house. And who’s there with them? The Shekhinah, described as a yonah, a dove. Even in times of suffering, the Divine Presence remains, a comforting, albeit sorrowful, companion.
But here's where it gets really interesting. The text quotes (Jonah 1:6): "And the captain – rav ha-ḥovel – approached him..." Who is this captain? The Tikkunei Zohar doesn't leave us hanging. It identifies him as "he that destroys – ḥavil – flesh in the house of the sick." This captain, this rav ha-ḥovel, is associated with destruction, with the deterioration of the body.
Is this some kind of malevolent force? A cosmic grim reaper? Not exactly. The Tikkunei Zohar delves deeper, connecting this "captain" to a verse from (Exodus 22:25): "If you surely sequester as security – ḥavol taḥbol – your friend’s garment..." This verse deals with the laws of lending and borrowing, specifically the prohibition against keeping a borrowed garment overnight.
The connection? The words ḥavol (sequester) and taḥbol (surely-sequester) are linked to the rav ha-ḥovel, the captain. The text states ḥavol – sequester in the First Temple, taḥbol – surely-sequester – in the Second Temple, and he is the captain of all the directors of the ship. Ginzberg, in Legends of the Jews, highlights the rabbinic interpretation of the Temples as being destroyed due to sinat hinam, baseless hatred.
So, this captain isn't just some random destroyer. He represents the consequences of our actions, the way our transgressions – our "sequestering" of what belongs to others, be it material or spiritual – can lead to destruction, to the "sickness and disease" that afflicts both individuals and the community as a whole.
The Tikkunei Zohar, as always, challenges us to look beyond the surface, to see the hidden connections between our actions and their consequences. It reminds us that when the Shekhinah is distanced, when we are disconnected from the Divine, we become vulnerable. And it urges us to be mindful of our actions, lest we become the "captain" that brings destruction upon ourselves and the world around us.
What does it mean to "sequester" our friend's garment today? What are we holding onto that belongs to another? Perhaps it’s time for some spiritual spring cleaning, a moment of reflection on how we can better connect with the Divine and heal the world, one small act of kindness, one moment of compassion, at a time.