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For example, in Yoma 54a, the mashal says זָכָר וּנְקֵבָה, with the male mentioned first. In the nimshal preceding the mashal, Yisrael is mentioned first.

The Shechina is considered feminine. Therefore, I think it is a reasonable question to ask, are we ever referred to as the male or husband, with Hashem being the female or wife? What does this teach vs. the opposite if so? The more examples and sources the better!

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  • There is a standard Kavana when saying the Name during a weekday H' is dominant and the name Adny (the Shekhinah) is intertwined in second position like this: YAHDWNHY, interweaving the Written and Oral name. But on Shabbat adny comes first and one pictures adny+ykwk=AYDHNWYH. I think this is printed in the inside cover of siddur Ish Matzaliach. Also, look into Itaruta d'lelah vs. Itaruta diltata, "Arousal from Above (Heaven)" vs. "Arousal from Below (Yisrael=Shekhinah)" -- On Shabbat it's from above and Festivals it's from below; this is discussed in Sifrei Breslev for example. Jan 17 at 14:47
  • Basically yes is your answer; H' and Yisrael-Shekhinah are always giving or receiving from each other and there's always a "male-giver" and "female-receiver" Jan 17 at 14:48
  • To be male is to be "mashpia," and to be female is to be "mekabel." How can you say that cv"s Hashem is being mekabel?
    – ElonMusk
    Jan 17 at 18:49
  • Let's take this to chat @ElonMusk
    – Rabbi Kaii
    Jan 17 at 18:54

1 Answer 1

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Here is the reason why yes:

The first chapter of שערי אורה teaches that the name of the lower שכינה is the name of אדנות. However this is referring to when it is spelled as אדנות for example in the Pasuk that precedes שמונה עשרה. We see in those instances that we are talking to the שכינה.

Here is the reason why no:

The same Sefer teaches in the Chapter of תפארת fifth gate (its in the first few sentences) that that Sefira is referred to as the name Hashem הויה. That Sefira is always masculine. (100% of the time).

Why the contradiction:

Sometimes the name הויה includes the 5 main פרצופים which includes the שכינה which is called the bride (this is in all of the כתבי ארי but you can find it in the שער ההקדמות). Sometimes it refers only to the the "ו" which is always the groom. However as we can see from above in some Tefillot we are speaking to the שכינה.

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