“Not by might, nor by power, but by my spirit, saith the L-RD of hosts.”

— Zech. 4:6

The name Shekhinah is related to the word shochen / neighbor; it literally means that which dwells within. Through the centuries the sages of Yehudah tried to formulate the complex concept of the Shekhinah into succinct definitions. According to the Saadiah Gaon, (882-942), the Shekhinah is the intermediary between G-d and man. Maimonides, (1135-1204), taught that the Shekhinah is the light of the glory of G-d. Some say the term Shekhinah signifies the perceivable majestic presence of G-d among mankind and expresses the principle of G-d’s indwelling omni-presence in all creation. Mystics have viewed her as the channel through which Divine light passes into the world. It is also associated with the agency of inspiration and prophecy. It is the inspiring power manifesting in one's conscience as the Bat Kol / Daughter Voice. Overall, the late Aggadata statement in the Midrash is the essential summary of all these points and of what we now need to note: “Come and see how beloved Israel is before G-d, for wherever Israel went into exile, the Shekhinah went with them.” Ezekiel witnessed this departure of the Glory / Kavod of the Lord from the holy Temple as she shared in our mutual exile. The Midrash’s romantic sounding statement tells us that the Divine guidance, with all its aforementioned attributes always was and even now is available to Israel. Early sages basing their conclusions on Lev 16:16, said the Shekhinah, though concealed or muted in its manifestation, was to dwell among the exiled children of Israel even in their impurity (Yoma 56b, Megillah 29a). Throughout their histories, G-d’s hand was to shape Israel's fate and guide them to their destiny, (Amos 9:9).

Both rabbinic reflection and mystical literature agree that there is an intimate connection between the Shekhinah and the people of Israel. Though they are different perspectives, they both refer to G-d’s active presence being present everywhere in creation, (Bava Bathra 25a). In rabbinic conception, the Shekhinah is the manifestation of God’s presence, i.e. it is the holy Spirit of G-d by which man can feel G-d’s presence. Whenever the children of Israel gather for worship, where ever judges sit at court, even when one man studies the Torah, the Shekhinah is said to be present, (Berakhot 6a). Often the terms Shekhinah and Ruach haKodesh [holy Spirit] are used interchangeably to denote the Divine Presence in the form of revelation and inspiration. In the Zohar, the Shekhinah is defined dynamically as G-d’s face turned toward creation. It is that aspect of G-d that dictates to everything of what form it is supposed to be in the physical universe.  It is the life force that animates and underlies the laws of nature. 

The Shekhinah is not a person but is defined as the feminine polarity of G-d’s manifest power, an aspect of Divine life force with which G-d interfaces with humanity. “She” comprises all the functions and dynamics of this Divine power for our benefit. In the blueprint of the cosmos it is the sefirah [conduit] through which the flow of Divine light touches the world in general and Israel in particular. This portal has also been called Knesset [congregation of] Israel.  Because of this identification, the people of Israel are understood to eventually become the mystical embodiment of the Divine Presence in the world. Because the Shekhinah’s polarity is female, this is a female embodiment, and is one reason why Israel is referred to by feminine personifications in the Tanach. Our mother Rachel has been traditionally viewed as the type and symbol of the Shekhinah who is searching for her children.  Ideally and ultimately, Israel is to be ensouled by the Shekhinah, Israel’s collective soul. This is why this Feminine Principle of Divine Providence is called Em Habanim, Mother of Children, "the Mother of Souls of Israel." Because of this female polarity the Holy of Holies was called the bridal chamber, for the manifest Presence of G-d, the Shekhinah dwelt there.

Israel was commanded to build a sanctuary for G-d, that He might dwell in / among them, (Ex. 25:8). The Mishkan was to be a working model, physical symbol and direct immediate expression of that directive. It was to be a microcosm of the world we live in, affording us to clearly feel the Divine Presence. However, the command was not limited to the portable Mishkan, the initial working model and ceremonial center. Over time, the nation of Israel was to be built and fashioned into the Mishkan of G-d’s presence in the world. That readying process has been going on for thousands of years. That purification process for this eventuality is the history of Israel. Her training and preparation for the priesthood as the firstborn of G-d are the hard lessons for Israel to learn throughout the millennia. The training period will culminate in the repentance of Israel, her regathering and return to her Husband and her reacceptance of the Covenant, i.e. the Torah, [the marriage contract]. This time it will be incorporated into her very being, i.e. written on the tables of her rectified heart, (Jer. 24:7, 31:33, 32:40). It is then that the quintessential lesson for Israel will have been learned: “And you shall know that I am the L-RD,” (Ez.16: 22).

Just as the Mishkan was built in the wilderness, Israel is to build the Mishkan of prayers in the wilderness of the nations today. As The Divine Presence came to dwell in the Mishkan, / Tabernacle, it is to come into, i.e. ensoul those Israelites, of both Yehudah and Ephraim, who prepare, and purify themselves for the indwelling Ruach / Spirit. Just as the Shekhinah guided Israel from Egypt to Mt. Sinai, likewise it is to guide the latter day return process and regathering all the Tribes of Israel (Meg. 29a). Today, it is also to guide the early returnees who are on the way to reaccept the Covenant now. As the Shekhinah guided the leaders of Israel then to serve the masses of Israel, likewise G-d is now calling forth a few to leadership training for the regathering task ahead.

The Shekhinah does not dwell where there is sin, strife and uncleanness. The G-d of Israel is waiting to purify those of the returning Ten Tribes, (and all Israel), who call upon Him now to enable them to repent and come out of the sins of the lies they inherited from their fathers, (Jer. 16:11-13). From our perspective in this world, the Shekhinah's energy is basically passive and must be acted upon. We can do so and "draw her down" by the keeping of the commandments and asking G-d to imbue us with "her" as the leading and guiding edge of our Souls. By doing so, we can become partakers of the mission G-d gave us, (Mankind), to perfect creation by becoming channels of G-d consciousness into the world. This kind of  revelation (bringing, drawing down) of the Shekhinah is the part that G-d gives to man to bring about His kingdom.  Through repentance, observance of the mitzvot / commandments, and focused prayer we can influence her return into the lives of all Israel. For this reason the sages of Yehudah teach us that "He who studies the Torah with the aim of fulfilling its precepts is worthy to receive the holy Spirit" (Lev. R. XXXV.7). This is our general task as the priestly nation, the firstborn among the children of G-d.  It is also the particular task of the first contingent to be awakened by the Creator from the Valley of Dry Bones (Ezekiel 37). As He gave the Ruach ha-Kodesh to Joshua and Calev, he is waiting to give his guiding Presence, the holy Spirit to the early hearers of His wake-up call. These early returnees are needed to intercede, stand in the gap, and bring to the rest of the Ten Tribes the good report about having returned to the Covenant they made at Mount Sinai. The G-d of Elijah  is waiting now to purify those who hear His call and say hineni, (here I am).  They will be in a special position to testify to all Israel of G-d's mercies upon wayward Israel and the fact that the "resurrection of the dead" that is to signal that the arrival of the era of Redemption has begun. To navigate and brake through the obstacles on the way of return out of 2700 years of idolatry, Divine Guidance is absolutely needed. As we are nearing the approach of the Great Shabbat to come, Israel needs the inspiration of the Shekhinah, G-d’s indwelling holy Spirit to prepare her. We need it to guide us in our responses to the activities of the work of EliY-h. We need it to guide the Ten Tribes on their homeward-bound journey to the Torah and the Covenant, in order to reconstitute the whole house of Israel.

Lekha Dodi/ Come my Friend, is a hymn recited at Shabbat Evening services in the congregations of Yehudah. Toward the latter part of the song, all rise and face the entrance of the synagogue in the west.  Here the Shabbat is poetically personalized and is greeted, as a bride would be greeted coming from the west, for the Shekhinah is believed to be coming from the West.  Ephraim's, Menashe's and Benjamin's tents were set up west of the Mishkan /Tabernacle when Israel camped in the wilderness.  Could it be, that these locations in the west are pointing to the Shekhinah's arrival in and from the West, [where the Ten Tribes reside], before the arrival of the evening of the Messianic Age?  Let us with great expectations and effort prepare by changing our garments and come clean with G-d's assistance.  Let us ask for the Shekhinah to indwell our prayers and point and guide us all back to the G-d of Yaakov.

"Lift up your heads , O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in."  

— Psalm 24:9

Suggestions on what to do:
Talk to G-d and listen to the Bat Kol (Heavenly Voice) in your conscience as to where in your life and of what you need to repent.  Listen to the directions you are given as to where you are to study the Tanach that pertains to you and your group.  Keep your eyes upon His direction and He will surely answer you.