Urbach The Sages 3

The Shekhina--The Presence of God in the World

Outline

General Methodological Introduction

Names of God as keys to religious attitudes

• Mutltiplicity of Biblical names of God
• New epithets introduced by rabbis

Representing diverse manifestations of the one God

Tension between extremes of:

1. Impersonal Deism
2. Anthropomorphic Myth

Expressions of God's Immance: The Shekhina

• Biblical sources for God's nearness
• Ways proposed by different religious philosophies for bridging the distance between God and the world
  • e.g., Hellenists, etc.: by positing interpediate powers who are directly involved in creating and regulating the physical world (Letter of Aristeas, Wisdom of Solomon.
    Adaption of Stoic pneuma, metaphysical "Wisdom"
  • Philo's Logos

  Rabbinic Shekhina accomplishes a similar purpose.

  Urbach:

  The designation Shekhina connotes the personification and hypostasis of God's presence in the world, that is, of God's immanence.

  • Designates Presence, not a place.

  • View of medievals, Abelson, etc., that the Shekhina is a particular material entity, made of "light"
  • Onkelos Targum: Shekhina as circumlocution to avoid excessive anthropomorphism (cf. "memra").
    The usage presupposes that the term was already an accepted one to indicate God's presence.

  ---

  Use of term in Tannaitic sources (Mishnah, Tosefta, Midrash)

  to designate:
  • Sacred space: Land of Israel, Temple, etc.
  • Divine activity and manifestations (avoidance of anthropomorphism).
    e.g., "Exile of the Shekhina"
• Summary:
  

  In Tannaitic literature the term Shekhina is used when the manifestation of the Lord and His nearness to man are spoken of.

  ---

• Indications that the term was already well established, dating back to Temple times.
• Refutation of Abelson's theories that the Shekhina is a form of created light
  Sources cited are mere literary images, most of them indirect references to God.
• Omnipresence of God/Shekhina.
  Paradox of God's
  • pervading the entire universe
  • being associated with with particular places or settings (Temple, community at worship).
  The concept of Shekhina does not explain the paradox, it only expresses it.
  This is something of which God is capable, but which human reason cannot fathom.
• Debate whether the primary place of the Shekhina is above or below.

  Rabbi Jose: "The Shekhina never descended to earth."

  Denial of "ascent" and "descent" intended as rejection of Gnostic distinction between the supreme Spiritual God and the inferior Demiurge.
• Association with traditions about Biblical Tabernacle [Hebrew: Mishkah; literally: Place of God's presence]:
  God is everywhere, but especially in the Sanctuary.
• Shekhina attaches to the lowly, humble and contrite (e.g., thorn-bush, modest people).
• Contrast with Greek idea that Divine immanence in the world is an immutable law of nature.
  Traditions about Shekhina distancing itself from humanity (ascending) in reaction to sinfulness.
• Use of Shekhina idea to explain God's presence among the people of Israel in times of destruction of Temple and Exile:
  
  • Shekihina accompanies Israel in exile
  • Departure of Shekhina from Temple as result of sinfulness.
    Implies that repentance will restore the Shekhina to the Temple and bring about ingathering of the exile.
    God still listens to prayer even when the Shekhina is departed.
  Rabbi Akiva's linking of Shekhina with spirit of prophcy.
• Debate whether the Shekhina departed from the Temple site after its destruction.
  Sanctity of the Western Wall.

  ---

  The Shekhina and the orientation of prayer

  • Biblical sources: Though no mandatory direction is specified, several texts attach a special importance to the Temple (Psalms, Jonah, Daniel, etc.).
    
  • Rabbinic texts require facing (and directing one's heart) towards Jerusalem --> Holy of Holies.
  • Reactions to rites of other religions:
    • Mishnah's reference to Ezekiel's condemnation of those who always face east in prayer.
      Reference to Essene practice (cf. "Children of Light").
      

      Developments in Christianity.

      Early Jewish Christians (Elchasites, Ebionites) faced Jerusalem in prayer	--Some Sages responded by rejecting any fixed prayer direction: "The Shekhina is everywhere.
      Syrian and Eastern churches favoured prayer towards east	--Sages responded by prefering direction towards the Holy of Holies, at the west of the Temple: "The Shekhina is in the west." Synagogues to be constructed facing westward

  ---

  Shekihina is not a hypostasis

  Not a being separate from God.

  Scholem found one late midrash (on Proverbs) that depicts a conversation between God and the Shekhina.

  Urbach says this source too should be read as a mere literary figure of speech and has no theological significance.

  Other elements of Gnostic and Kabbalistic literature also absent in Rabbinic texts about the Shekhina:

  • Metaphors of Wisdom, Princess, Matrona, Queen, Bride