Subject: Parashat Vayigash 5758 - "The Shechinah in Exile"
Date: Thu, 8 Jan 1998 02:01:20 +0000
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Subject: Parashat Vayigash 5758 - "The Shechinah in Exile"
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PARASHAT VAYIGASH 5758
THE SHECHINAH IN EXILE
Hashem said to Yakov in a vision... "I will go down with you to
Egypt, and I will bring you back up [to the Land of Israel]."
(Bereishit 46:2,4)
When the Jews [= Yakov's family] were exiled to Egypt, the
Shechinah (Divine Presence of Hashem) went with them, as the verse
says, "I will go down with you to Egypt; when they were exiled to
Babylon the Shechinah went with them...; when they suffered the
Roman exile, the Shechinah went with them...
(Midrash, cited by Rabeinu Bachye.
Similar Midrashim appear in the Ramban
ad loc. and in Megilah 29a)
It is a common theme in Midrashic literature that the Shechinah of
Hashem "suffers" along with the Jewish People, and escorts them during
their periods of exile. "I am in pain with them (Tehillim 91:15)," Hashem
declares. "When the Jewish Nation experiences times of difficulty, Hashem,
as it were, is partner in their difficulty" (Tzror ha'Mor, Bereishit
ibid.).
How are we to understand the concept of Hashem escorting the Jews
into exile? Hashem fills all of creation, in what way can it be said that
He is to be found in Babylon when the Jews are there? And in what way can
Hashem "feel pain" along with the Jews? Although the full answers to these
questions are rooted in deep and esoteric teachings (as Ramban and Rabeinu
Bachye themselves testify), perhaps we can gain at least some measure of
insight into these cryptic statements. Let us first attempt to analyze what
the Sages mean by the word, "Shechinah."
II
The root of the Hebrew word "Shechinah" is the word "SHaCHaN," or
"dwell." It appears to be based on the words of the verse, (Shemos 25:8),
"Let the Jewish People make for me a Mikdash, and I will *dwell*
("v'SHaCHaNti) amongst them." This verse itself leaves much to explain. If
Hashem fills all of creation, how can He be said to "dwell" in one
particular place?
The Sefer ha'Chinuch (Mitzvah #95) explains the reasoning behind
the Mitzvah to build Hashem a Temple. It is not in order to provide a place
of dwelling for Hashem that we built the Holy Temple, he explains, but it
is for our own benefit. The point of our prayers and sacrifices in the
Temple (at least on a simple plane of meaning) is in order that we may
bring ourselves closer to the service of Hashem. The magnificent Temple,
the purity in which it is kept, the dedicated service of the priestly
Kohanim, all combine to instill in those who witness them the awe of the
Almighty in a most tangible manner. This, he explains, is what is meant by
saying that Hashem "rests his Shechinah" in the Temple. That is, the Temple
is a place which *arouses us* to recognize our Creator. When we encounter
places where Hashem's presence is made more obvious to us, we may say that
"Hashem's Shechinah" rests there.
Rashi (Devarim 33:19) tells us that often, gentiles who came from
far away to witness the Temple service would be so awe-stricken that they
would became proselytes. Tosfos (Bava Basra 21a s.v. Ki) cites a Midrash
which describes how all who visited Yerushalayim would be impressed by the
devotion of the Kohanim and the rest of the city's residents towards the
Holy service. The visitors would immediately be overcome by the fear of
heaven and by a strong urge to study the Torah of Hashem. *This* is what
made Yerushalayim the seat of the Shechinah. (As noted above, this is
simply one approach to the concept of "Shechinah." There certainly are more
esoteric angles to this concept which are far beyond the scope of our
present discussion. See also Parasha-Page, Ekev 5757.)
In a similar manner, of all the nations, the Shechinah of Hashem
rests only among the Jewish People (Berachos 7a). We have accepted upon
ourselves the mission of bringing the nations of the world to recognize
their Creator and to do His will. It is through us -- by example -- that
they will learn to fear Hashem. However, we can better accomplish that task
when a *large congregation* of Jews serves Hashem *together*. As Rashi
tells us (in Vayikra 26:8), "A small group that is following the dictates
of the Torah cannot be compared to a large group that is following its
dictates." The impression made by a large gathering of Jews, serving their
Creator as one, is a strong and lasting one (Berachos 17b). It is for this
reason that, "The Shechinah of Hashem does not rest on less than 22,000
Jews," and "The Shechinah is elevated when the Jewish People are as a
single group" (Midrash Lekach Tov to Vayikra 23:40).
III
When the Jewish People are exiled from their land due to their
sins, and they become subservient to the other nations, the Shechinah is
exiled along with them. Their ability to teach the other nations to
recognize their Creator is crippled. Firstly, the Jews are spread out among
other nations and no longer a single group of Hashem's servants.
Furthermore, as a nation economically and politically inferior to others
they are much less likely to influence others.
It is in this light that the Shechinah of Hashem itself may be said
to be "in difficult times" just like the Jewish exile. Hashem's Divine
Presence is less evident in the world at these times. However, "when the
Jewish People eventually return from exile, the Shechinah of Hashem will
return with them from the Diaspora as well." (Megilah 29a) Hashem will
return the nation to its former glory, and the Temple service will be
resumed.
IV
Albeit to a lesser extent, the Shechinah rests in the heart of each
and every Jew (Alshich to Vayikra 23:40 -- "v'Shachanti *b'Socham*";
Yirmiyah 7:4, "They are the Temple of Hashem; Rashi Vayikra 20:3).
(From Eddie: Therefore, I Corinthians 3:16 is NOT a "Christian"
concept and "replacement" for doing the commandments of God. In
I Corintians 3:16 it is written:
"Know ye not that you are the temple of God and that the Spirit of God
dwells (shakan's) in you?")
***
It is in the ability of every one of us to bring the world closer to the
recognition
of Hashem. Rav Tzadok ha'Kohen, in "Dover Tzedek" (pars. 1,3), uses this
principle to explain the meaning of a highly esoteric statement which many
recite prior to the performance of Mitzvos.
Among nearly all Jewish sects, it is customary to preface at least
some Mitzvot with the statement that "I am performing this act for the sake
of making ha'Kadosh Baruch Hu (= Hashem) one with His Shechinah." What does
this statement mean? How can we intimate that "Hashem" and "His Shechinah"
presently are not "united," and that we "unite" them through the
performance of Mitzvos? What are these two aspects of Hashem, and how are
they affected by our performance of Mitzvos? (Again, we must be forewarned
that our discussion is but scratching the surface of this matter in a
manner that is understandable to the layman. In truth, this is but the very
tip of a great and mighty iceberg.)
The Name "ha'Kadosh Baruch Hu" denotes Hashem as He cannot possibly
be fully grasped by mankind. "Kadosh" means "apart," or "separated." Hashem
is actually not part of Creation, but outside of it. He cannot be described
in terms familiar to those that are but part of His Creation. "Shechinah,"
on the other hand, describes Hashem as He is perceived by His creations and
as he is made apparent to the world.
The goal of all of Creation is to recognize its Creator to the
fullest extent possible -- to close the gap between "ha'Kadosh Baruch Hu"
and "His Shechinah." This is accomplished through the performance of
Mitzvot, which Hashem gave us towards this goal. Every time that we perform
a Mitzvah we make a "Kidush Hashem" -- we sanctify the Holy Name, making it
more apparent in this world. We are bound to inspire others, through our
performance of Hashem's righteous and true Mitzvot, to follow us in the
service of the Creator. It is in this way that the performance of Mitzvot
"makes ha'Kadosh Baruch Hu one with His Shechinah," and brings us closer to
Tikun Olam -- the final completion of our mission!
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