For the Sake of Unification2 min read

Many are familiar with the terms “Hakadosh Baruch Hu” and the “Shechinah” , but their exact definitions and the distinction between them often remains an enigma. We wonder: do these references to Hashem carry the identical connotation? If so, why do we need both? If not, what is the difference? Although a thorough explanation of these terms is far beyond the scope of this short message, it is important to strive for basic clarity into what appears to be a very obscure topic.

The great mekubalim explain that while “Kudsha B’rich Hu” (Aramaic for “HaKadosh Baruch Hu”) refers to the truth of Hashem’s transcendent, revealed presence in the spiritual realm above (the word “Kadosh” can mean “removed”), the Shechinah represents the aspect of Hashem’s hidden presence which is “Shochein”, dwells, within the concealment of the physical realm. This in-dwelling aspect of Hashem’s presence serves as the latent potential for holiness to become revealed in the physical world. Because the Shechinah is hidden and the concrete Emes – truth of “Ein od milvado” cannot readily be grasped, Emunah – faith is required to discover its presence from behind the veil of concealment. When our faith in the Emes of Hashem’s existence finds intellectual, verbal, and physical expression in thoughts, words, and acts of holiness which align with the will of Hashem as revealed in His Toras Emes, a tremendous unification occurs between the aspects of Kudsha B’rich Hu and the Shechinah, filling our souls with mega-doses of spiritual life-force and increasing Hashem’s presence in our perception of reality.

This explanation can help us understand the process referred to in the “L’sheim Yichud” composition said by much of Klal Yisrael before any act of holiness. In this short paragraph, we express our intention for the action we are about to perform to bring about a unification between Kudsha B’rich Hu and the Shechinah, Emes and Emunah, uniting the lovers of Shir HaShirim and revealing Hashem’s presence in our physical world.

The topic of Korbanos in our parsha opens with the words, “Adam ki yakriv mikem korban la’Shem” – “When a man among you will bring close an offering to Hashem”. The Degel Machaneh Ephraim teaches that these words hold awesome depth. The mekubalim teach that while the aspect of Hakadosh Baruch Hu–Emes is connected with masculinity, the Shechinah–Emunah is connected to femininity. (The laws of tzniyus, which apply primarily to women, are rooted in the “modesty” of the Shechinah which is concealed under the mask of physicality.) The verse may thus be read in the following manner: “Adam ki yakriv”:  If the transcendent and masculine aspect of Hashem’s connection with the spiritual worlds (“adam”) is to be drawn close to the Shechinah, “Mikem korban laShem” – it is “from you”. Only the Jewish nation has the ability to accomplish this awesome unification by virtue of expressing our emunah in Hashem’s emes in holy thoughts, words, and actions. Ashreinu, mah tov chelkeinu!