graphic nash-im







Nashim is the Hebrew word meaning women.
This order of law deals with family relations.
The huppah, wine glass and ring are included in this window.
(Tifereth Israel, Columbus, Ohio)

Excerpt from Stained Glass Quarterly article dated Fall 1989

Nashim is the Hebrew word meaning women. Nashim deals with the laws governing the relations between husband wife and children. Marriage is regarded by Judaism as natural in purpose but divine in origin. The natural purpose of marriage is the propagation of the human race. But, at the same time, marriage is an ideal state for the promotion of sanctity and purity of life.

The Hebrew words recited by the groom at the wedding ceremony, "By this ring you are consecrated to me as my wife in accordance with the Law of Moses and the people of Israel." are written in the upper portion of the Nashim window. The ring (symbol of the eternal consecration of marriage) is pictured in the lower area of the window composition. Also pictured are two wine glasses symbolizing the blessings of the marriage. The huppah (wedding canopy) symbolized in this window signifies the voluntary entrance of the couple into the marriage in the presence of their community.

The glowing gold's and reds are warm and soothing colors of expression; of a loving, nurturing mother. They are colors of passion and sensuality. These qualities are the embodiment of the divine feminine. The divine feminine exists, to some degree within all men & women. The divine, when allowed to come forth, holding the fabric of all humanity as one; as one, collective, whole, creation—all for the one purpose to be loved.


THE TWO FACES
Aspects of The Divine

The Holy One


Judaism holds a tension between the transcendent—the unknowable, the infinite, the separate, the “container” of the world—and the immanent—the tangible, the indwelling, the world itself. In Jewish thought, though physical images are discouraged, images of God may be drawn from human forms. The transcendent God is generally depicted as male (though God may have feminine qualities such as rachmanut, compassion, literally wombfulness). In later mystical tradition, the immanent qualities of God become feminized, but in the Bible these qualities too belong to God. The transcendent God is creator, father, judge, and warrior, but also healer and gardener. In later rabbinic thought, God is rabbi, scribe, and scholar. Other biblical images of the transcendent God are non-gendered and drawn from nature—the rock, the spring of water, the soaring eagle. In the Talmud God is sometimes simply called “makom” (the Place).

In kabbalah, the highest form of transcendence is literally formless—the ein sof or “without end.” We can know virtually nothing about this aspect of God. We can only imagine God through more finite metaphors–the wise creator, the good father, the tree of life, the Lady Wisdom, and so forth. The scholar Tikvah Frymer-Kensky and others have reminded us that we need multiple metaphors to fully describe our experience with God.

The “Holy One blessed be He” (Kadosh baruch hu) is a common rabbinic name for the transcendent God that humans can pray to and attempt to imitate. The Holy One is a wise teacher, an artist, a fighter, and sometimes a mysterious absence. The kabbalists identified the Holy One with the sefirah (Divine aspect) of tiferet, a masculine aspect of God that symbolizes the heart or sacred center, and also represents compassion and balance. Tiferet is the prince, the lover of Shekhinah, the tree of life, the sun, and the place where all opposites come together.


The Shekhinah


Where can we find a powerful image of the Divine feminine within Jewish sources? One name for Her which has been with us for centuries is the Shekhinah, the “dweller within.” In ancient times, the Shekhinah was a Talmudic word for the glory of God that rested on the mishkan (the mishkan was the Tabernacle, God’s sacred dwelling space in the wilderness (see Exodus 26-28). The Israelites saw the “glory of God” (kavod adonai) as tangible, powerful, and sacred, a pillar of fire or cloud guiding the Israelites through the wilderness.

According to the Talmud, the Shekhinah, the Indwelling, is the Divine that resides within the life of the world, dwelling on earth with the Jewish people and going into exile with them when they are exiled. While the traditional Jewish image of the transcendent God is male, in the kabbalah, that image has been accompanied by the feminine image of the Shekhinah—the inner glory of existence.

In the Zohar (a medieval mystical work), there are ten facets or sefirot of the Divine, and the Shekhinah (also known as malchut) is the tenth and final one, closest to the created world. She is a mystical embodiment of the feminine, earth-centered presence of God, and was also called the bride of God, the Sabbath, the Torah, the moon, the earth, and the apple orchard. Mysticism depicts the Shekhinah as female, but she can be both female and male. Two biblical figures who symbolize her are Rachel (wife of Jacob and mother of the Israelite nation) and David (shepherd, psalmist, and king of Israel). The Shekhinah rests on those who study, pray, visit the sick, welcome the new moon, welcome guests, give charity to the poor, dwell in the harvest booth called the sukkah, or perform other sacred activities.

The Shekhinah embodies joy, yet she is also a symbol of shared suffering and empathy, not only with a nation’s exile, but with all the hurts of the world. Mystics believe that in messianic times She will be reunited with her heavenly partner and that they will become one. Many Jewish poets of the nineteenth, twentieth, and twenty-first centuries have reclaimed her as a powerful feminine image of God. Yet the Shekhinah as She is portrayed by Jewish sources is not a panacea for all that ails the way we look at God. Until recently kabbalists have considered Her the lowest and most inactive part of the Godhead, the last and least in a series of ten steps of creation.

The Shekhinah embodies traditional feminine traits like passivity and nurturing, and at the same time she is associated with death and darkness. These images, taken uncritically, can be damaging to women and to the male conception of the feminine. To discover the Shekhinah as the full embodiment of the feminine Divine, we must transform her from a stereotype into a living divinity who speaks to us in many different kinds of voices: mother and daughter, old and young, light and dark, compassion and anger, revelation and mystery.

We can rediscover the Shekhinah throughout Jewish text, throughout history, and throughout the natural world. God in the Bible is sometimes mother eagle and sometimes Holy Wisdom crying out in the streets. In the Talmud and midrash, the Divine is sometimes portrayed as a nursing mother or as the (female) twin of Israel. In the Zohar, there are multiple feminine God-images, such as Binah (understanding), also known as Immah Ilaah (the higher mother), who is called the womb and palace of creation, the fountain of understanding, the well of souls. Then there is Lilith, a mythic figure whom the tradition demonized but who for some is the embodiment of sexuality and freedom. We also cannot forget that the images and stories of the Shekhinah are connected to traditions of the Divine feminine around the world, from the ancient goddess Inanna, who is described as a warrior for her people just as the Shekhinah is in the Zohar; to the Virgin Mary, who is an intercessor in matters of Divine judgment like the Shekhinah; to Kuan Yin of Asia, who embodies compassion for those who suffer, just as the Shekhinah does. Jews have been afraid to acknowledge the Shekhinah’s relationship to goddesses and goddess-like images because of the traditional Jewish prohibition against idolatry. Yet to deny our connection to the Divine feminine as it is expressed and loved by others is to deny our connection to the human, and feminine, religious experience, and to render invisible some of the sources of our own spirituality.

Today feminist theologians and earth-centered Jews have reclaimed the Shekhinah as a unified deity in her own right, dwelling within living things and the earth, seeking peace and promoting human connection, speaking through women as well as men, working through the neglected and invisible, promoting change and healing brokenness. She is the Goddess—an image of the forces of life and the mysteries of creation.

As a rabbi, a feminist scholar, and a seeker, I have been looking for the Divine feminine for many years. In my own dreams, I have seen the Shekhinah as a pregnant woman glowing with light, as a great bird, as an old, secretive woman in a black robe, and as a stone with feathers. While I constantly look for her in texts, I believe that our own experience of Her will guide us toward Her, if we can open our eyes and ears.

The Shekhinah, for some, is a reminder that there is no division between creation and divinity. The Shekhinah allows us to break through the exclusively male and hierarchical visions of God and imagine a God that changes as we change, that evokes nature as well as the supernatural. Melissa Weintraub writes: “Shekhinah, Mother of all being, you are the stream that runs through our veins, and dances through the soil....” When we speak to the immanent Shekhinah, She speaks not to us, but through us, and through all the varied facets of the world.

—Jill Hammer


The Shekinah


The section which follows is a chapter from Fred P Miller's book, Zechariah and Jewish Renewal

Prophecies of the return of the "Shekinah," which had left the Temple and city of Jerusalem in the days of Ezekiel, are repeated in Zechariah. These same prophecies are also fulfilled in the historical period and record of Zechariah. To better understand these prophecies it is necessary to have an acquaintance with the history of the "Shekinah." Objection is made that the word "Shekinah," is not found in the scripture in its noun form and that it describes a concept that is not scriptural. It is said that the word is coined by Post-biblical Rabbinic scholars. While it is admitted that the Rabbinic concept of God being a hovering non-personal force is an unacceptable extension of meaning, the concept of a physical manifestation of God's localized dwelling is none-the-less scriptural. We have chosen to use the word "Shekinah," (shknh) , to name this "presence" since this meaning is in general distribution among many Christians, albeit ignorant of the origin of the word.

The word was coined from verbal cognates in the Bible which describe the "presence" of God in a locality. The verbal cognates are copiously used to describe the "Shekinah" appearances. The word "Shekinah," itself is not in the biblical text but the concept, as I have defined it, clearly is. The word most certainly is derived from "shakan," and whoever first used the word "Shekinah" coined it as a substantive (noun form) from the verbal forms used to describe the "abiding, dwelling, or habitation" of the physical manifestations of God described in Ex 24:16; Ex 40:35, Nu 9:16-18; and numerous other places where "shakan" is used. The word is also used to describe the mystical "Shekinah" presence in the tabernacle. The word "mishkan," a derivative of "shakan," is often translated "tabernacle." The Hebrew for tabernacle is more often simply "ohel," or tent. "Mishkan" means "dwelling place." That is, the "dwelling place" of "Him who dwells" or "Shekinah."

"Shekinah" in Hebrew is a feminine noun, It is interesting that Isaiah refers to the Shekinah using feminine pronouns. Especially in Isaiah 51. Particularly in Isaiah 51:9 and 10 and its context the pronouns are feminine. In verse 10 the KJV uses thou and it to refer to the Shekinah. Both pronouns are feminine in Hebrew. The Qumran text makes the feminine form certain by adding a yod to 2fs. Literally feminine "you she" translated in KJV "thou it." Without doubt this is why the inter-testament Rabbis coined the word Shekinah to describe the events where the physical presence performed miracles to guide and protect Israel. In the same passage (Isa 51:9) there is a phrase "arm of YHWH" that is used exclusively for the Messiah.


Shekhinah Glory
Shekhinah As Feminine


The Kabbalah refers to the Shekhinah as feminine, according to Gershom Scholem. "The introduction of this idea was one of the most important and lasting innovations of Kabbalism. ...no other element of Kabbalism won such a degree of popular approval."

The "feminine Jewish divine presence, the Shekhinah, distinguishes Kabbalistic literature from earlier Jewish literature."


A personal experience


My personal experience with my Beloved; The Shekhinah; The Holy One; is that most beautiful, tender, gentle, all loving, infinitely kind and nurturing mother and guiding father; the most perfect parent, the best mother & father who has ever existed, and from whom both genders have been derived, and so much more that I cannot possibly understand the infinite depth of my Beloved, but my faith in the Beloved is as complete as a flawed human could have.




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