Posts Tagged ‘Shekhina’

The chicken or the egg?

Monday, March 8th, 2010

Vayakhel - The chicken or the egg?
Art by Maggidah Shoshannah Brombacher, Ph.D.
Visit her gallery
Contact her at shoshbm@gmail.com – originals from this series are available.

Parashah Vayakhel: Exodus 35:1-38:20

"And Bezalel made the ark…" (Exodus 37:1)

The problem the Sages wrestle with this week is the matter of which should be built first: the Ark, or the Tabernacle in which it is found? While the answer is given (it is the Ark), they ponder, why?

In order to understand why, they begin by drawing an analogy to the Creation: which came first: the world, or the Light? On this matter, the two Rabbis named in the midrash (and pictured above) cannot agree; each makes an argument about why it should be one order or the other.

And that’s where the sweetness finds its way in. Instead of trying to resolve the question, they ask an even deeper question: how was light itself created? And in answering it, they come up with a beautiful image that forms the heart of the midrash, and my comments thereafter. Listen:

It is written, The opening of Thy words giveth light; it giveth understanding unto the simple (Ps. 99:130). When God created the world it was full of water everywhere, for it says, And darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters (Gen. 1:2). This formed the subject of a discussion between R. Judah and R. Nehemiah. R. Judah said: He created the light first and then the world… R. Nehemiah, however, said: The world was created first…

R. Simeon b. Jehozadak once asked R. Samuel b. Nahman: ‘Since I have heard that you are a master of Aggadah, can you tell me how the light was created?’ He replied: ‘The Holy One, blessed be He, wrapped Himself in a garment, and the whole world from end to end became resplendent with His brightness, for it is written, Who coverest Thyself with light as with a garment; and this is followed by, Who stretchest out the heavens like a curtain (Ps. 104:2). This is why it says: ‘The opening of Thy words giveth light.’ It is from God that the righteous learned that when they entered upon any work they should commence with light. Thus you will find that when God told Moses to build the Tabernacle, Bezalel inquired, "With what thing shall I begin first? I had better start with the Ark," as it says, And Bezalel made the ark.

Midrash Rabbah – Exodus L:1

Does this seem obscure? Sure – let it be. Instead, pay attention to the imagery, and the lesson. First, the visual: the fantastic image of a huge tallit (prayer shawl), which immediately bursts into light and becomes the physical universe. It is this same image (and verses) that we who pray in a tallit use to invite G!d’s blessing upon our prayers, and in truth I cannot imagine a more powerful, comforting image than being wrapped in a shawl of light – which is the Eternal One’s love.

And then on to the lesson: whenever we begin any endeavor, we should begin with light. Think of it; imagine it; try it! Any time you are about to embark on a new task, a chore, a conversation with someone else – start by taking a moment. Clear your mind – "begin with light." Clear your soul with a swift, cleansing breath, that same breath that was breathed into us at Creation. Wrap yourself in the clear, bright intention to be a reflection of that Divine Image in which we are all made. Perhaps even vocalize that intent, with the simple phrase "L’kavod Shabbas" (For the glory of Shabbat) or "LeShem Shamayim" (For the sake of Heaven).

See what a difference a little light can make!

The Feet of the Shekhina

Monday, November 2nd, 2009

There is a curious phrase, “pushing at the feet of the Shekhina.” One of its primary sources is Tractate Hagigah, in which it says:

This is in accordance with R. Yitzhak, who said: “Every one who commits a transgression secretly, it is as though he jarred the feet of the Shekhina, as it is written, “Thus said the Lord, the heaven is my throne and the earth my footstool.” (Isa. 66:1)

The Shekhina is the Divine Presence on earth, that point at which G!d interacts with the material world. “Shekhina” is, significantly, a feminine term, implying that there is a fundamentally feminine characteristic to G!d’s interaction with us.

The phrase “under the wings of the Shekhina” is a more common phrase, indicating the Divine shelter that is provided to us, but also the Shekhina is seen as being in exile with us.

Amongst the few places where the image of pushing away the feet of Shekhina occurs is in Tractate Berachot (43b), in which it expounds on an enumeration of things unbecoming a Torah scholar. The last reads,

And he should not walk with an erect posture, for the master said: He who walks with an erect posture, even [if only for] four amot, pushes, as it were the feet of the Shekhina, for it is written: “The entire world is full of His glory.” (Isa. 6:3)

For the detail-oriented, four amot is understood to mean four cubits, or about six feet. This becomes the proof-text for the Shulkhan Aruch requiring a man to cover his head and not to travel more than four cubits with his head uncovered.

So, in what ways do we anthropomorphize (or is it gynopomorphize?) the Shehkina? What metaphoric meanings do we attach to Her feet? And how would one push them? And why would pushing them be wrong?

Curiosities to chew on – stay tuned!