The Divine Presence

When we talk about the Divine Presence, we mean how we sense G-d’s interaction with us, and how we feel or sense His presence.

Divine presence in the Torah

Although it is possible for humans to interact with G-d anywhere, and at any time, through prayer, and although G-d is omnipresent, it is not always possible for humans to sense G-d interacting with humans.

In the Torah, we read mainly of the Divine Presence being limited to the Mishkan (Tabernacle) and Beit Hamikdash (Temple) and to other visible wonders such as the Ark, and the Clouds of Glory.

The Mishkan - where the Jews worshipped G-d during their time in the desert. It was also called the ‘Ohel Mo’ed’ (Tent of Meeting) where G-d and Moshe would ‘meet’.

The Beit Hamikdash – This was the permanent Temple built in Jerusalem. Only the Kohen Gadol was permitted to go into the holiest area, and even then only on certain times e.g. Yom Kippur

The Ark and Cherubim – this was in the Mishkan and the Temple. The Cherubim faced towards each other when the Jewish People were harmonious and G-d’s Presence was with them. They faced away from each other at times of disharmony and G-d’s displeasure.

KQ:

Why might it have helped people to have specific places to sense G-d?

Sources of Wisdom

Shemot (Exodus) 25:8 "Let them make me a Sanctuary that I may dwell among them"

Shemot (Exodus) 29:45–46: "And I will dwell among the Israelites and I will be their G-d."

Shemot (Exodus) 24: 17: “And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.”

Shemot (Exodus) 24:18 “And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.”

Bamidbar (Numbers) 10: 33-34 “And they set forward from the mount of the LORD three days' journey; and the ark of the covenant of the LORD went before them three days' journey, to seek out a resting-place for them. And the cloud of the LORD was over them by day, when they set forward from the camp.”

KQ:

What do each of these quotations from the Torah tell us about how G-d’s Presence

was sensed and His interactions with the Jewish People?

The Shekina/Shekhina

Shekhinah (Hebrew: שכינה ( is the name given to the presence of G-d which has descended to "dwell" among humanity. The term never appears in the Torah; later Rabbis of the Talmud used the word when speaking of G-d dwelling either in the Mishkan or amongst the people of Israel.

The root of the word is derived from the word shochen gninaem שכן "dwelling".

Of the names of G-d, it is the only one that is of the feminine gender in Hebrew grammar, and so when we refer to G-d as the Shechinah, we say “She.”

The Arabic form of the word "Sakīnah is also mentioned in the Quran. The word is used to mean "security" and is derived from the root sa-ka-na which means dwell:

According to a Rabbinic tradition, the Shekhinah shares in the exiles of the Jewish people. It is through the Shekhinah that humans can experience the Divine.

The Sefirot & The Names of G-d

The sefirot are the mystical ten Divine Attributes that come between the infinite, unknowable G-d and our created world.

These sefirot are:

Chochmah – wisdom

Chesed – Kindness

Netzach – Eternity

Yesod – Foundation

Hod – glory

Din – Judgement

Binah – Understanding

Keter – the Divine Crown

Tiferet – Beauty

Shechinah – Divine Presence

Some represent the principles of unity, harmony and benevolence and are associated with G-d’s generous goodness upon our world.

Others represent power and strict justice. Unrestrained, these allow for the possibility of Evil.

The ideal balance is of Divine mercy and justice.

The names of G-d reflect the way we see G-d interacting with the world. Jews are

very careful when using the names of G-d (hence using a hyphen to write G-d’s

name), as these are holy words and need to be respected as such.

Jewish law lists seven "Names of G-d that are not permitted to erase" due to their

holiness. Some of these names are listed below.

Note: The transliteration of the names below have been altered to avoid the actual

pronunciation, since the names should only be pronounced in an appropriate

context.

Name Sefira Attribute

Letters Yud & Hey (pronounced: Kah) Chochmah Wisdom

Kel Chessed Kindness

Elokim Gevurah Might/Justice

Letters Yud – Hey – Vav – Hey (Pronounced: Adnai) Malchut Royalty/Mercy

The way the Torah uses the names can allow us to have a deeper understanding of

the way G-d interacts with the world.

For example, in the Creation narrative, the word Elokim is used in Chapter 1 as G-

d’s name. This denotes that G-d when G-d created the world it was through Justice

and Might. Once humans had been created, the name of G-d used to denote mercy

is also used. The Rabbis have concluded that the world could not run as intended

with humans if G-d only exercised His attribute of Justice.