*As you explore this vision of the Shekhinah in Tiqqunei Zohar, ask yourself: What does it mean that She is all these things? How does or should this impact on our spiritual lives?* **Biti Roi comments:** > The centrality of the Shekhinah and the emphasis on her all-encompassing nature are also evident in her portrayal as the totality of nature. The medieval system of classifying nature into inanimate, vegetable, animal, and human realms, alongside additional taxonomic divisions of the animal kingdom such as birds, beasts, fish, and more, was widespread. In certain sermons, the author of the _Tikkunim_ defines the Shekhinah as present in each and every one of these systems. The Shekhinah governs and manifests in all instances of reality, and in this sense, she is presented as reality itself. This definition reinforces the desire to portray her not merely as one aspect or another, nor as a deficient or partial entity, but as a complete fullness in herself. [...] > > The Shekhinah is distinguished by her ability to project herself onto reality and its various manifestations, merging with them like a chameleon changing its colors. This diversity is key to understanding her character, which signifies the multiplicity of manifestations in reality and the variety within it. According to the changing times and roles, she governs everything, and thus there is no action or creature not attributed to her. The recurring claim in all the passages we have cited—that the Shekhinah "is called" this or that—highlights her capacity for adaptation and manifestation. Her multifaceted nature is so fundamental that the author of the _Tikkunim_ applies to her the richly significant term "Work of the Chariot," presenting her as a complex, multifaceted divine system. [...] > > The Shekhinah’s "clothing" herself in every creature, and particularly in humanity, who is most beloved to her of all creatures, recalls the concept of the Infinite (_Ein Sof_) clothing itself in the _Sefirot_. She, too, acts through them and through them—humanity—to perform her actions. In this sense, the Chariot is a fourfold, archetypal, and "complex" structure, displaying infinite multiplicity and a dynamic interchange of manifestations. The ox, the eagle, the lion, and the human all represent different expressions that the Shekhinah "rides" upon or clothes herself in. Since, according to the biblical description, each face of the Chariot contains within it four faces, this imagery should be seen as a structure that squares itself, leading to an boundless system of manifestations. > > The Shekhinah’s numerous manifestations raise an important question: what is her relationship with the forces of evil? If she indeed encompasses everything, what is her connection to the powers of evil? In response to the concern that the Shekhinah might be identified with the negative aspects of reality, the author of the _Tikkunim_ repeatedly emphasizes that her ability to operate through the various levels of reality is not indiscriminate. The Shekhinah knows how to distinguish between good and evil—between the mind and the fruit, and the husks of the _Sitra Achra_ (the "Other Side"). Her adaptation is carried out with discernment, and she knows how to separate the essence from the shell. In this way, the author of the _Tikkunim_ protects her from approaches that might diminish her due to her connection with everything. (Biti Roi, *Ahavat HaShekhinah*, pgs. 76-78)