Shekhinah


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Related to Shekhinah: Shekinah

She·khi·nah

 (shĭ-kē′nə, -KHē′-, -kī′-)
n. Judaism
A visible manifestation of the divine presence as described in Jewish theology.

[Mishnaic Hebrew šəkînâ, from Hebrew šākan, to dwell; see škn in Semitic roots.]
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.
References in periodicals archive ?
Her "characters" may also be ideas, cultural configurations of the female spirit often denied or derided, as in maya (1979), to whom she gives the title of her first book, and Shekhinah (1984), the title of her second.
Its prime example is the simultaneous experience of God's immanence and transcendence in the Shekhinah. Britton clarifies the "regulative boundary-setting function" of the polarities by referring to the "post-liberal" methodology of George Lindbeck (1984).
some say that the Shekhinah went with him" (Mekhilta, Yitro).
Next in line is Elaine Padilla's "Border-Crossing and Exile: A Latina's Theological Encounter with Shekhinah." Already the patterns for this issue are beginning to emerge, as Elaine's contribution, like the others, has a strong narrative involving a personal journey across boundaries of time and space.
I had heard the word "Shekhinah" [meaning the presence of God] before, in a Christian Bible study.
If anything unites the Jewish American poets under discussion here, it is an acute awareness of geographical and spiritual displacement, themes that Shreiber associates with the figure of the Shekhinah, linked in kabbalistic texts to the feminine emanation of God and associated in many hermeneutical traditions with the vicissitudes of exile.
The shekhinah rose where a people died, A pillar of flame by night, of smoke by day.
Martin Buber called it the "eclipse of God." It is related to the idea of the "exile of the Shekhinah," as also to tsimtsum, originally understood, as explained by Gershom Scholem, as a contraction of the divine presence that becomes, for a time, concentrated at one invisible point,--as though hiding in the Holy of Holies.
but if two sit together and interchange words of Torah, the Shekhinah) (20) abides between them" (Avoth 3.3).
If the demonic is the craving for "power and unlimited opportunities" (FR 103), covenantal redemption emerges through a "self-limitation and self-transformation" (FR 70) such as God Himself ventured in creation, in covenant, and in the whole sense of divine presence in the world--the Shekhinah, which Rav Soloveitchik, in language at once traditional and striking, emphasizes as the divine in its feminine aspect: "revealing Herself through the limited, determined, and restricted" (FR 26), "the Shekhinah Mother" is drawn by love "to Her child," the human world (FR 171, 176).
Moshe Benovitz, "A Monthly Encounter with the Shekhinah"
Indeed, throughout the Talmud, Midrash, and halakhic literature, it is taught that performing certain acts endows the practitioner with the merit of beholding the Shekhinah. Examples of this are: 1) Going from the beit keneset to the beit midrash (TB Berakhot 64a); 2) Not viewing illicit scenes (Massekhet Derekh Eretz, Arayot 13); 3) Giving a perutah to a beggar (TB Bava Batra 10a).