As we’d expect, Ramchal has a rather unique, poetic understanding of the Shechina in his other writings. He says at one point that “the first thing God wanted to occur in the world was universal governance, which is to say, His own interactions with the world, and His presence in it. This phenomenon is termed the ‘Shechina’”. He goes on to say there that that’s to say that “God is said to ‘dwell’ (shochein) among His created beings because He functions that way in the world” (Sefer Kinat Adonai Tzevaot). In other words, the idea of the Shechina is a representation of the process by which God comes into close and consequential contact with the world.
Elsewhere he says — somewhere along the same lines — that the term Shechina is a depiction of the “space” (or physical reality as we know it) in which the world exists, and in which He bestows upon it (Adir Bamarom p. 293). This also points to the intimacy he associated between the Shechina and God Himself, and with the world itself which the Shechina and God both envelope and interact with.
While these aren’t ways of identifying God Himself with the Shechina, they do underscore just how God and it function together, and how crucial the Shechina is to God’s plans. Let’s see next what he says about it here, in Klach.
(c) 2013 Rabbi Yaakov Feldman
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