Shekhina

In Judaism, the worldly presence of God, sometimes conceived of as a divine light.

It is said that the Shekhina descended on the Tabernacle and on Solomon's Temple, though it was one of the five things lacking in the Second Temple of Jerusalem. There is an affinity between the Shekhina and the Holy Spirit; though the two are not identical, both signify divine immanence, are associated with prophecy, can be lost due to sin, and are connected with the study of the Torah.

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▪ Judaism

also spelled  Shekhinah, Shechina, or Schechina 

      (Hebrew: “Dwelling,” or “Presence”), in Jewish theology, the presence of God in the world. The designation was first used in the Aramaic form, shekinta, in the interpretive Aramaic translations of the Old Testament known as Targums, and it was frequently used in the Talmud, Midrash, and other postbiblical Jewish writings. In the Targums it is used as a substitute for “God” in passages where the anthropomorphism of the original Hebrew seemed likely to mislead. Thus, belief in the transcendence of God was safeguarded. In many passages Shekhina is a reverential substitute for the divine name.

      In rabbinic literature the Shekhina is associated with several other religious and theological terms. It is said that the Shekhina descended on the tabernacle and on Solomon's Temple, though it is also said that it was one of the five things lacking in the Second Temple. The glory of God that filled the tabernacle (Exodus 40:34) was thought of as a bright radiance, and the Shekhina is sometimes similarly conceived.

      There is also an affinity between the Shekhina and the Holy Spirit, though the two are not identical. Both signify some forms of divine immanence, both are associated with prophecy, both may be lost because of sin, and both are connected with the study of the Torah. Certain medieval theologians viewed the Shekhina as a created entity distinct from God (the divine “light,” or “glory”).

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