SoulSpa 3.23 – Vayikra (2026.03.21)WEBVTT

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Shabbat salam, everybody. It is March 21. It is the beginning of the Book of Vayikra, the Book of Leviticus.

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It is the beginning of the Jewish month of Nisan.

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The month of Passover.

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And it is the exact day of Rabbi Rachel's birthday, so let's open up with a blessing.

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Happy birthday to you!

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Happy birthday to you!

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Happy birthday, dear Rabbi Rachel!

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happy birthday to…

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Skip around the room, skip around the room

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We won't shut up till you skip around the room.

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Skip around the room, skip around the room

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Okay, maybe not.

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How about if I spin around in my wheelie chair?

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There you go! There you go. We're gonna… we're gonna do our blessing in just a moment.

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for tech reasons. We want to open up with

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A video poem for our…

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offering today.

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Vikra. 1.

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Hola! The ascending offering.

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We start with the hardest one.

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Let the people know what they're in for before you lighten up with food.

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I think it was the voices in Ralph Wiggams' head that said,

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Burn everything. And so, everything is burned.

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Every piece of the animal, nothing left but smoke.

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pleasing fragrance to the Lord, a fan of barbecue, no doubt. When we give away something expensive,

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We all go up.

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2. Minha, the meal offering.

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This is where the Italians got the idea for focaccia.

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Unleavened bread drizzled in oil.

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You can see where we're going with this.

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The Lord was the first one to emphasize the importance of seasoning your food.

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Salt with salt, God says.

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As if one could salt with anything else.

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Don't forget the salt. God goes on in the very same sentence.

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No wonder it took 40 years to get somewhere with so much time spent on these details.

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3. Shalamim.

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The peace offering.

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The instructions for the peace offering read like an episode of

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Hannibal. The word blood already in verse 2 more than 3 times before we move on.

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Mentions of kidneys and innards and the fat that surrounds them.

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The liver makes an appearance,

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Who knew they were already concerned with the names of internal organs

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before history could be proven.

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It seems peace always begins with death.

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4. Chattat.

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The sin offering.

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Justice is delivered on a sliding scale.

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The wealthy gave a sheep or a goat.

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A person of lesser means…

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Only two birds, a pauper,

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required to bring a meal.

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Hopefully they didn't forget the salt. This was the first

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Flat tax, people required to give what they could.

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No concern at all paid to the sin they committed.

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5. A sham.

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The guilt offering.

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Have you ever crossed a line you didn't know was there?

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Only to find yourself on the other side, surprised by the wreckage.

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Isn't it true it is only every other driver who is the pagan?

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Until you veer into their lane with a wave of acknowledgement trying to communicate,

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That's not who I am.

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We are all unintentionally guilty.

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Prepare your kidneys.

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The Lord is hungry.

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Welcome to the Book of Leviticus.

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We thought that might be a fun way to begin.

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Are there any emotions in the room?

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Before we make a blessing over to

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to the book of Leviticus.

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Thank you, James, who now wants a hamburger.

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First time I learned this…

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It was totally out of left field. This wasn't the Judaism I thought.

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Judaism was.

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Anything in the room?

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Have we completely stupefied you all.

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Iris.

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No, no, this may be coming from a state of stupidism, but…

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I appreciate…

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Is that Vaithra, it means affection.

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So that the invitation is with affection.

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I just learned that yesterday, actually, and…

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that it means affection, as I know.

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of something, I just heard birds.

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Yeah, I've set recordings of birds here in Florida to play periodically during the session.

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Julia, did you see the video poem a moment ago?

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No. So, that's what I'm… that's what didn't come through. I just heard birds.

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Did anybody see it?

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I did. Okay, alright.

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Okay.

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Hmm.

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Okay, I am in South Florida, and there are actual birds.

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Right.

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I figured that, but I know you were offering something that all I heard was birds.

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Oh, dear.

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So sorry, I don't know why that didn't come through. A video poem by James Lupert.

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Yeah.

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Sorry, Rick Lupert.

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It'll be in the source sheet.

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But let's go ahead and make a bracha now.

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Okay, great, thank you.

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And whatever else flows will be in the flow of Torah.

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Baruch Atta adenihil of Hinum Melika.

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Asher Kidshano, but

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blessed are you, Adonai, our God, sourceful being. You sanctify us and connect and command.

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Command us to immerse ourselves in words of Torah.

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Orientation to the book of Leviticus.

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four words that we want.

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get with you about in advance.

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And we do this every time, I think each of us ever teaches from the book of Leviticus.

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Mm-hmm.

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Because it needs a little…

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re-translation, because the English translation

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is particularly violent.

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to the spirituality that we understand.

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these next part she wanted to encode.

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There are two spiritual steps.

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States, and their spiritual states.

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Vallecra is very concerned about this.

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One of them is the state of being.

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In English, it's pure, but it's not pure.

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It's the… the Hebrew is Tahor.

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And its opposite is tame.

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English will render it as pure and impure, as it…

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Or worse, clean and unclean.

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Right? If you have any number of translations, you will see those.

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We understand them very differently. This is not about dirt. This is not about…

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spiritual or unspiritual. They're both spiritual states.

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And it's not about booties, either. It's, right, this is not about, like…

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Ew!

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They're unclean.

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Totally not what this is talking about.

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Like, you can't get your cooties shot. We understand it to be, like, an electron.

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charged up, or uncharged.

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A charged-up state.

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might be…

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Touching a dead body.

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Touching blood. A lot of things involving sex.

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Things that charge up the body, and it's a particular state. It's a spiritual state.

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It is a different state.

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From sitting on the meditation cushion.

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He breathed in gentle light.

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One of those is 8.

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are aligned with the rituals.

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Book of Leviticus.

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And others are not.

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But they're not.

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And they're always… they're always temporary states, and in fact,

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Charged.

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is normal. It is normal to become

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charged up

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spiritually by contact with blood or death or illness.

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Being uncharged in some way just means you're waiting for the next time you're going to be charged up again, because you're… we're always fluctuating.

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So, we've got that dynamic going on.

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We also have the physical spirituality of the book of Leviticus.

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Once upon a time, if there were no books.

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There was not even an idea of prayer.

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physical, spirituality, where people brought.

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things. And Rick Luther's poem sort of gives rise to that.

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We bought stuff.

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And the bringing of the stuff, the doing with the stuff, and the experience of the stuff.

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With an emphasis on the experience.

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was imagined to shift those states.

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What in English we call a sacrifice?

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We'll be talking about that.

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Which we will talk about.

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is from the Hebrew kuf.

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Which is color of closeness, proximity, something within you.

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made external.

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A corpana.

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be an English sacrifice, but it really

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is about approaching. It's about drawing close.

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And many of us will.

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have some experience in this world.

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make an OLA.

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to turn the physical thing

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Into something that goes up. Smoke.

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a pleasing odor.

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That Allah, he burnt offering in English, is

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A huge reward to ascend.

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Like an Aliyah.

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Like LL, the Israel Airline.

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Like, I'll lean on, on us.

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So what the Leviticus is going to encode those words.

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So week after week after week.

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And if we hold it in its spiritual frame, these words and stories that we tell about them

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And we'll come back to this over and over again, will mean something different to us.

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If you call it…

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As I sometimes do, the whole world.

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barbecue. Because it's not about the whole barbecue.

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It's about this idea of toggling, shifting spiritual states.

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Using the physical.

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as a metaphor for the metaphysical.

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Any questions about that?

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top-level concept.

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And then get into our text. Sorry about the sort of pre-pre-pre-introductions, but for this Parsha, it's necessary.

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Hearing crickets.

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Any?

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Can't… can't… can use…

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say just a simple description, like a sentence.

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For each thing that you just…

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I described, because there's so much information, I… I don't know…

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Thank you. Thank you. So, Tahor is…

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The state of being un…

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charged, sort of a base state.

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Tamay.

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is being charged up.

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A Corban in English, a sacrifice, is the

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The physical way in which our first stratum of Jewish ancestors

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Engaged in the art of drawing closer.

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to the sacred. They brought something physical.

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They did that, they turned that physical thing into an ola.

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In Hebrew, literally burnt offering.

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In practice and ascent.

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Which is what the word comes from.

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Hope that helps.

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Others.

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Are you guys saying that overall? The key thing is to become close.

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Yep.

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Exactly.

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And that's why the destruction of the temple was such a devastating thing, because it's like cutting off the connection to the thing you're… to which you're… Attempting to draw close.

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At the time, the temple was where we understood we could make a local call

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to God. God was… that was where we could reach God.

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Like a landline.

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And once that got cut off, we could have decided, well, we don't have our landline anymore, there's no way to talk to the Holy One.

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And instead, we changed our whole paradigm.

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We needed to replace it.

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to everything we know about Judaism today.

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If you dig down into the layers, like an archaeologist,

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The first layer is what we're about to do.

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Alright. Part 1, Part 2.

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If you open up any Torah.

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to the first word of the book of Leviticus.

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It looked like this.

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And that little… yeah, it looks like this.

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Everybody's even a teeny little olive.

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Olive is written just like that.

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There are a bunch of reasons why.

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Midwash is what was inward.

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to just earlier.

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God…

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That's what the word is. Cold.

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Two Moses. And Moses is like, who am I to be called to?

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I'm not all bad.

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And so, Moses wanted to write it as by car, without an olive.

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Which is…

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What happened on…

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Yep. That happened unto Moses.

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Oh, look, it's Moses, I guess I'll give him some mitzvot.

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So, it's not all that. And God said, no, no, no, it really is my Yukrah.

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And so, Moses…

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In the midwash, goes ahead,

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and writes the aleph, but…

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But made very small.

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Because he'd really rather it be by car.

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from this, our ancestors underscored.

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Moses here is being…

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And humility.

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Emotional authenticity.

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We need to be very important.

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In everything that we do in the book of Leviticus, and particularly now, because it's real easy.

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to say, okay,

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The way that I become

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Tahor, or for feminine, Tahara.

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is…

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By just bringing the stuff. And it's about the physical thing I'm about to do.

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Take the thing, bling it,

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to the place, and I'm all good.

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Most of them walking to see an inward process are going to be very important.

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And we get that starting with the very first word of the entire book.

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Which is the first word of this week's Parsha.

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We need to lay those groundworks before we can actually jump into the text. I know it's been a bit of a long,

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So let's jump right in.

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So the first 13 sentences of Vahikra.

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And you will see from the start…

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that we have begun color coding the Korban and the Ola.

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The approach and the ascent.

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We have 5 chunks, let's chunk.

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And 5 people unmute and take a paragraph each.

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A denied call to Moshe and spoke to him from the tent of witnessing.

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saying, speak to the children of Israel and say to them.

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When one of them, Corbonifies from themselves a Korban to Adonai.

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Bring a Corban from the cattle, from the herd or from the flock.

00:17:51.000 --> 00:17:59.000
If one's Korbine is an ola from the herd, the Corban will be an unblemished male.

00:17:59.000 --> 00:18:08.000
Make a core bond as one wills at the opening of the tent of witnessing before Adonai.

00:18:08.000 --> 00:18:16.000
One will place one's hand on the head of the Ola for it to be delivered for their atonement.

00:18:16.000 --> 00:18:23.000
One will slaughter the bull before your Adonoi and Aaron's son, the Kohanim,

00:18:23.000 --> 00:18:33.000
Will Koban Effie. The blood sprinkling the blood on the altar around the opening of the tent of witnessing.

00:18:33.000 --> 00:18:40.000
One of them will spread out their law and cut it into pieces.

00:18:40.000 --> 00:18:57.000
The sons of Aharon, the Cohain will put fire on the altar and arrange wood on the fire. Aharon's sons, the Kohanim, will arrange the pieces, the head and the fat, on the wood that is on the fire, that is on the altar.

00:18:57.000 --> 00:19:14.000
One of them will care about and watch its innards and legs in water, and the Kohane will put incense on everything on the altar to be an ola for a fire of pleasing odor to Yud-Heh Vav-Heh.

00:19:14.000 --> 00:19:17.000
If one's core bond is an olaf from the flock,

00:19:17.000 --> 00:19:23.000
of sheep wore of goats. One will make one's corbana male without blemish.

00:19:23.000 --> 00:19:28.000
It will be slaughtered before Adonai on the north side of the altar.

00:19:28.000 --> 00:19:29.000
And Aaron's son, the Kohanim, will dash its blood against the altar all around.

00:19:29.000 --> 00:19:48.000
Let's see what we do.

00:19:48.000 --> 00:20:01.000
when it has been cut up into sections, the cohen will lay them out with the head and the suet on the wood that is on the fire that is on the altar.

00:20:01.000 --> 00:20:11.000
The insides and the legs will be washed with water. The cohen will corban-ify and turn it.

00:20:11.000 --> 00:20:12.000
All into smoke on the altar. It is an Ola, an offering by fire of pleasing odor to Yudh-Hev.

00:20:12.000 --> 00:20:23.000
One more.

00:20:23.000 --> 00:20:28.000
All right.

00:20:28.000 --> 00:20:29.000
Yeah, this may feel a little distant from the Judaism we know.

00:20:29.000 --> 00:20:34.000
What?

00:20:34.000 --> 00:20:40.000
So what's opening up for us? What says Darshani interpret me?

00:20:40.000 --> 00:20:45.000
What are we curious about or confused about?

00:20:45.000 --> 00:20:49.000
And failing that, what emotions are in the room?

00:20:49.000 --> 00:20:58.000
They will answer the question.

00:20:58.000 --> 00:21:05.000
If this is what happened when we had a temple, and we don't have that,

00:21:05.000 --> 00:21:11.000
Temple, I thought I knew more. Why is it important for us to understand something about this?

00:21:11.000 --> 00:21:15.000
That's a great question.

00:21:15.000 --> 00:21:16.000
Why is this important at all?

00:21:16.000 --> 00:21:19.000
How long are it.

00:21:19.000 --> 00:21:34.000
We have answers, but let's… let's see where our text study this morning takes us.

00:21:34.000 --> 00:21:39.000
Cheryl?

00:21:39.000 --> 00:21:46.000
So in some ways it's a word salad. In some ways, there's repetition.

00:21:46.000 --> 00:21:52.000
Um, and you know Torah says it's twice how nice.

00:21:52.000 --> 00:21:59.000
On the other hand, it feels like. This is how.

00:21:59.000 --> 00:22:03.000
people can have, you know, what Marcia had said earlier.

00:22:03.000 --> 00:22:08.000
This is the description of how one gets close to God.

00:22:08.000 --> 00:22:20.000
How one can personally be close to God. And I'm going to guess that it was very hard to find an unblemished anything.

00:22:20.000 --> 00:22:26.000
um, in this time, and that people would probably have to.

00:22:26.000 --> 00:22:35.000
purposely raise. a few animals that they were looking to have is unblemished. I mean, as someone who… As animals.

00:22:35.000 --> 00:22:38.000
Nice to see. You're… you're someone who raises animals, so this may land differently with you than the rest of us.

00:22:38.000 --> 00:22:52.000
Correct. Right. So, you know, it's hard to have something unblemished. One good… rain or fight over food, or, you know, it's it's hard to have that.

00:22:52.000 --> 00:23:00.000
And but besides that, it for me, it says this is how you can connect to God.

00:23:00.000 --> 00:23:05.000
Um, by making an offering. And, you know, you might not have.

00:23:05.000 --> 00:23:15.000
of how maybe you have a goat or you know whatever but this is the way you can you can do it.

00:23:15.000 --> 00:23:18.000
This was a… the way we connected with God.

00:23:18.000 --> 00:23:23.000
Susan, I see your hand, and then Delia.

00:23:23.000 --> 00:23:34.000
Well, I'm just struck by the sensory connection, the pleasing odor to God, that using the senses as a way, a powerful way to connect to God.

00:23:34.000 --> 00:23:46.000
Absolutely, and this gets back to… we've seen some of this with the Mishkan in recent weeks, right? The incense and the sensory qualities of it that are not always part of modern

00:23:46.000 --> 00:23:50.000
Jewish worship.

00:23:50.000 --> 00:23:53.000
Delia, you've got a hand up.

00:23:53.000 --> 00:24:07.000
Well, you have to put your hand on this animal that you have raised. Look into its eyes. And so it's almost like getting close to the divine is recognizing life and death.

00:24:07.000 --> 00:24:08.000
Mmm…

00:24:08.000 --> 00:24:17.000
Coming to that threshold that that are so much of our culture tries to avoid to our disadvantage and dismay.

00:24:17.000 --> 00:24:26.000
Right? You can't… we can't delude ourselves about what it is we're doing, or about the import of taking a life.

00:24:26.000 --> 00:24:29.000
Right? Or that our lives will be taken.

00:24:29.000 --> 00:24:36.000
Right. Our own lives are not so different from the lives of these animals.

00:24:36.000 --> 00:24:40.000
Right.

00:24:40.000 --> 00:24:43.000
God of life, of death and life.

00:24:43.000 --> 00:24:46.000
And life.

00:24:46.000 --> 00:24:53.000
And isn't it interesting that it's in that order?

00:24:53.000 --> 00:25:00.000
Rick Lupert, a line in his poem that I found very moving is that peace always begins with death.

00:25:00.000 --> 00:25:03.000
Yeah…

00:25:03.000 --> 00:25:09.000
That's funny, he's such an irreverent poet, right? His Torah poetry is very different.

00:25:09.000 --> 00:25:14.000
from mine, but in the midst of these kind of irreverent

00:25:14.000 --> 00:25:16.000
bops about…

00:25:16.000 --> 00:25:20.000
Torah, there will be these lines that just go right to the heart.

00:25:20.000 --> 00:25:22.000
And that's one of them for me.

00:25:22.000 --> 00:25:27.000
Peace… peace always begins with death.

00:25:27.000 --> 00:25:32.000
There's no way to… sometimes there's no way to get there but through…

00:25:32.000 --> 00:25:35.000
bloodshed.

00:25:35.000 --> 00:25:37.000
We don't like that.

00:25:37.000 --> 00:25:40.000
So, I'm gonna call on Ellen Ruth in just a second. I wanna…

00:25:40.000 --> 00:25:47.000
summarize what I've heard so far. So, Alan Adobe Corinne.

00:25:47.000 --> 00:25:52.000
Booth as to the 64,000 shekel question right out of the box.

00:25:52.000 --> 00:25:55.000
Why the heck are we doing this?

00:25:55.000 --> 00:25:58.000
And the blib answer is it in Torah.

00:25:58.000 --> 00:26:04.000
There's a whole book of Torah back out of it that we can't cut out 20% of Torah out, 1 out of 5 books.

00:26:04.000 --> 00:26:06.000
But there's something much more to it.

00:26:06.000 --> 00:26:11.000
And some of the answers you've given already go to that question.

00:26:11.000 --> 00:26:15.000
Imagine if you were told

00:26:15.000 --> 00:26:17.000
learned from the start?

00:26:17.000 --> 00:26:23.000
That everything about Jewish spirituality and Jewish practice and Jewish life is about

00:26:23.000 --> 00:26:27.000
Those four things that were already on screen.

00:26:27.000 --> 00:26:30.000
That it's about your personal effort.

00:26:30.000 --> 00:26:33.000
That cannot be outsourced to anybody else.

00:26:33.000 --> 00:26:36.000
Not a priest, not a rabbi, not a magician, not an anything.

00:26:36.000 --> 00:26:42.000
they may be MCs, they may be facilitators, but it's not about us doing it for you, it's about you.

00:26:42.000 --> 00:26:44.000
Number one. Number two.

00:26:44.000 --> 00:26:47.000
is missile impact, emotional impact.

00:26:47.000 --> 00:26:51.000
everything impact.

00:26:51.000 --> 00:26:57.000
This is big, because there are some things in received Jewish tradition that

00:26:57.000 --> 00:27:00.000
a little bit…

00:27:00.000 --> 00:27:03.000
Uh… stayed.

00:27:03.000 --> 00:27:07.000
But it's not about that. It's about shifting your state.

00:27:07.000 --> 00:27:09.000
The point of it is to shift state.

00:27:09.000 --> 00:27:14.000
Another to use all the pathways we can.

00:27:14.000 --> 00:27:22.000
The old lot, it's physical, it's tangible, there are sights, there are sounds, it's whatever we can use to animate.

00:27:22.000 --> 00:27:25.000
It's about animating.

00:27:25.000 --> 00:27:31.000
movement of energy, movement of flow, so that we can be changed.

00:27:31.000 --> 00:27:34.000
Number 3. Number 4.

00:27:34.000 --> 00:27:38.000
James made a mention in the chat box, yes, there was a whole

00:27:38.000 --> 00:27:40.000
market that involved in Temple Vols for

00:27:40.000 --> 00:27:43.000
The unblemished offering.

00:27:43.000 --> 00:27:50.000
And it became expensive, or the expense of having to raise it yourself, the expense of having to

00:27:50.000 --> 00:27:52.000
best, and take your…

00:27:52.000 --> 00:27:55.000
hands, and put it on its head.

00:27:55.000 --> 00:28:01.000
head, and essentially stay there, but for the grace of God, go I.

00:28:01.000 --> 00:28:06.000
is something called spiritual economics.

00:28:06.000 --> 00:28:09.000
It ain't free.

00:28:09.000 --> 00:28:14.000
It asks our best efforts.

00:28:14.000 --> 00:28:16.000
I'm going to just mute myself.

00:28:16.000 --> 00:28:28.000
Yep, let's… Corinne… Ellen Ruth, and then Corinne, and we'll dive back in.

00:28:28.000 --> 00:28:37.000
Uh, I'm curious about the other religious spiritual traditions at that time.

00:28:37.000 --> 00:28:42.000
If they were doing a similar holy barbecue?

00:28:42.000 --> 00:28:48.000
Yes, absolutely, and that's a really good point. Everyone across the ancient Near East

00:28:48.000 --> 00:28:55.000
communicated with God or gods, whatever they understood the ultimate source of all to be.

00:28:55.000 --> 00:28:57.000
With sacrifices.

00:28:57.000 --> 00:29:04.000
This was, in a way, the language of religious tradition at the time, and it was something that everyone understood.

00:29:04.000 --> 00:29:08.000
The way one communicates with God, the way one draws near to God,

00:29:08.000 --> 00:29:14.000
is with this kind of physical action.

00:29:14.000 --> 00:29:17.000
Corinne.

00:29:17.000 --> 00:29:30.000
Yeah, three points is a big shift from this physical offering that could be a bit boring and too much blood. And now what we're doing. But the fact that the Quran.

00:29:30.000 --> 00:29:47.000
has the power to take life. It's like it's a mini god, because God has the power to give and take life. So the Koen by its action of making a sacrifice on the behalf of the people for their redemption is lacking… is really.

00:29:47.000 --> 00:30:00.000
acting on behalf of God, but maybe at that time, the people understood only that kind of.

00:30:00.000 --> 00:30:04.000
I hear that loud and clear, and you are not alone in that.

00:30:04.000 --> 00:30:08.000
There are some who will say that

00:30:08.000 --> 00:30:13.000
When Mosheach comes, asterisk, that's a whole nother class.

00:30:13.000 --> 00:30:16.000
that there will be a temple again.

00:30:16.000 --> 00:30:19.000
And that some kind of offerings will be given.

00:30:19.000 --> 00:30:22.000
But it is not at all clear what that means or what it would look like.

00:30:22.000 --> 00:30:29.000
And I would say every Jew I know agrees with you that we are relieved that we no longer have to bring animals

00:30:29.000 --> 00:30:33.000
For this purpose that we've found other ways to draw near.

00:30:33.000 --> 00:30:36.000
to the holy.

00:30:36.000 --> 00:30:38.000
And I love your point that the…

00:30:38.000 --> 00:30:42.000
that the Kohen was like a… in some ways, a stand-in for God.

00:30:42.000 --> 00:30:46.000
in bringing about the end of…

00:30:46.000 --> 00:30:50.000
of these animals' lives. Joan, what are you thinking?

00:30:50.000 --> 00:31:05.000
I'm thinking and thinking it based on what you said, Rabbi Rachel, a couple of minutes ago. It's… it's aspirational. There was obviously the sense that.

00:31:05.000 --> 00:31:20.000
One wanted to draw… draw near, and there had to be a way to do it, but it obviously wasn't considered something that people could do with themselves, because I think the understanding of.

00:31:20.000 --> 00:31:31.000
of spirituality was perhaps much more basic, and people didn't have the words for it, but we know.

00:31:31.000 --> 00:31:43.000
That this all only happens within you, within a person.

00:31:43.000 --> 00:31:44.000
Right.

00:31:44.000 --> 00:31:51.000
We don't need the animals, we don't need intermediaries, but it's harder to deal with yourself than it is for.

00:31:51.000 --> 00:31:52.000
Right. Um, sorry about my moving around here, just…

00:31:52.000 --> 00:31:54.000
to deal with something else that is representative.

00:31:54.000 --> 00:31:55.000
I know you well understand.

00:31:55.000 --> 00:31:59.000
Trying to find a quiet place.

00:31:59.000 --> 00:32:02.000
the clock back 3,000 years.

00:32:02.000 --> 00:32:05.000
not had a 7 Freud, we don't know anything about

00:32:05.000 --> 00:32:08.000
The modern science of psychology.

00:32:08.000 --> 00:32:10.000
You don't understand.

00:32:10.000 --> 00:32:12.000
food for spirituality.

00:32:12.000 --> 00:32:19.000
To this day, if you ask an Israeli what the Hebrew word for religion is,

00:32:19.000 --> 00:32:22.000
They don't have one.

00:32:22.000 --> 00:32:29.000
Because it's just the water they swim in. They have to import it from English, and they call it the Navigia.

00:32:29.000 --> 00:32:34.000
Right? They just… Joan's point about they didn't have the words.

00:32:34.000 --> 00:32:38.000
They didn't have a concept.

00:32:38.000 --> 00:32:41.000
is a big deal, and we know from the…

00:32:41.000 --> 00:32:45.000
traditions as Elena Ruth was mentioning,

00:32:45.000 --> 00:32:48.000
That there was a transactional element.

00:32:48.000 --> 00:32:52.000
It's a Middle East tradition to bring this and that happens.

00:32:52.000 --> 00:32:56.000
But Tora is asking something more here.

00:32:56.000 --> 00:32:59.000
In both the way it languages.

00:32:59.000 --> 00:33:04.000
Get close, ascend.

00:33:04.000 --> 00:33:09.000
but also the physical, you take your hand.

00:33:09.000 --> 00:33:15.000
on the little goat that you raised.

00:33:15.000 --> 00:33:18.000
And it hits you viscerally.

00:33:18.000 --> 00:33:20.000
Purpose was not to shock.

00:33:20.000 --> 00:33:24.000
Purpose… was…

00:33:24.000 --> 00:33:27.000
Too open.

00:33:27.000 --> 00:33:32.000
I have a feeling that for all of us who have ever been on the grounds of a cemetery,

00:33:32.000 --> 00:33:35.000
Several your thoughts go to…

00:33:35.000 --> 00:33:38.000
bigger things.

00:33:38.000 --> 00:33:44.000
And that's part of what this is about, not for the purpose of immersing in death.

00:33:44.000 --> 00:33:47.000
But for focusing on life.

00:33:47.000 --> 00:33:53.000
I want to lift up also something that Joan mentioned, which is that we didn't do this on our own at home.

00:33:53.000 --> 00:33:56.000
This was necessarily a communal

00:33:56.000 --> 00:33:57.000
Very public.

00:33:57.000 --> 00:34:02.000
Right? We come together in community in order to make offerings and draw near.

00:34:02.000 --> 00:34:07.000
You couldn't just do this. It's not enough to let, well, I raised this goat in my backyard, and I'm gonna kill the goat, and then I'm done.

00:34:07.000 --> 00:34:10.000
That's not what this was about at all.

00:34:10.000 --> 00:34:15.000
It was constitutive… it helped to constitute community.

00:34:15.000 --> 00:34:24.000
Because this was how people came together to pray.

00:34:24.000 --> 00:34:30.000
Thank you. I have a question about shifting stage that you are bringing in here.

00:34:30.000 --> 00:34:39.000
And the shifting state from Tahor to Tameh and all of the English words that you've been using.

00:34:39.000 --> 00:34:40.000
Is that what you… could you say more, please, about the shape of.

00:34:40.000 --> 00:34:48.000
Rachel Ludansky.

00:34:48.000 --> 00:34:49.000
Yup.

00:34:49.000 --> 00:34:51.000
The state. And in that shift.

00:34:51.000 --> 00:34:52.000
Yeah.

00:34:52.000 --> 00:34:55.000
Both of those things, the state and the shift.

00:34:55.000 --> 00:34:57.000
So, let's go back…

00:34:57.000 --> 00:35:01.000
Let's go back to the cemetery for a second, just for analogy purposes.

00:35:01.000 --> 00:35:08.000
Everyone grab in the outer edges of your consciousness.

00:35:08.000 --> 00:35:12.000
Don't get too tight, just the very outer edge.

00:35:12.000 --> 00:35:19.000
What it feels like to be out of a cemetery.

00:35:19.000 --> 00:35:22.000
probably imagine life as fleeting.

00:35:22.000 --> 00:35:28.000
Maybe things we don't hold so tight, some of the things that we tend to hold tight.

00:35:28.000 --> 00:35:35.000
Maybe it's about the person you lost, or triggers a loss that we remember, or a fear of loss.

00:35:35.000 --> 00:35:40.000
We just feel like we're on holy ground.

00:35:40.000 --> 00:35:43.000
Now leave the cemetery.

00:35:43.000 --> 00:35:46.000
Suddenly, you're in traffic.

00:35:46.000 --> 00:35:50.000
You have to drive…

00:35:50.000 --> 00:35:54.000
What is that shift like?

00:35:54.000 --> 00:36:00.000
For some of us, I imagine it can be rather jarring.

00:36:00.000 --> 00:36:05.000
There's peace at the cemetery, it's not a place of a lot of hubbump.

00:36:05.000 --> 00:36:09.000
And then suddenly there were cars.

00:36:09.000 --> 00:36:14.000
18 mundane thing.

00:36:14.000 --> 00:36:17.000
You can go into a house of shiver.

00:36:17.000 --> 00:36:23.000
Traditionally, we don't even enter the house before washing our hands.

00:36:23.000 --> 00:36:25.000
that idea comes…

00:36:25.000 --> 00:36:28.000
from Leviticus.

00:36:28.000 --> 00:36:31.000
Any physical thing we can do to shift

00:36:31.000 --> 00:36:36.000
Emotional and spiritual experience.

00:36:36.000 --> 00:36:40.000
So, to be… to me.

00:36:40.000 --> 00:36:43.000
This is all tummy-producing.

00:36:43.000 --> 00:36:46.000
It charges us up.

00:36:46.000 --> 00:36:50.000
We're gonna have to dis…

00:36:50.000 --> 00:36:57.000
We're gonna need to wash in water, we're gonna need time to go by.

00:36:57.000 --> 00:37:02.000
We've all experienced what that's like.

00:37:02.000 --> 00:37:08.000
Now, Rachel, how does that do for Stars?

00:37:08.000 --> 00:37:19.000
Well, I wasn't seeing it in that way. I was seeing it more. How do we calm unblemished?

00:37:19.000 --> 00:37:20.000
Hmm…

00:37:20.000 --> 00:37:21.000
Bells, because that's a shifting state. Come in.

00:37:21.000 --> 00:37:25.000
Stay with me, stay with me. Alright, Rachel Maddanski is going to read…

00:37:25.000 --> 00:37:29.000
Very slowly, the first paragraph.

00:37:29.000 --> 00:37:31.000
You see a word, or word,

00:37:31.000 --> 00:37:36.000
That goes to Rachel Adanski's question.

00:37:36.000 --> 00:37:39.000
of, of our own state.

00:37:39.000 --> 00:37:41.000
Raise your hand.

00:37:41.000 --> 00:37:45.000
Everybody have the assignment?

00:37:45.000 --> 00:37:52.000
Good. Let's go.

00:37:52.000 --> 00:37:53.000
Just… just read from the Hibbothe calls.

00:37:53.000 --> 00:37:56.000
Okay, so I what are we reading Hirschman?

00:37:56.000 --> 00:38:09.000
Oh, you have called to Moshe and spoke to him from the tent of witnessing, saying, speak to the children of Israel, and say to them, when one of them.

00:38:09.000 --> 00:38:18.000
Or bonafides from themselves the Corban. Hey, bring a Korban from the cattle.

00:38:18.000 --> 00:38:23.000
from the herd, or from the block. There's one.

00:38:23.000 --> 00:38:26.000
Okay, where?

00:38:26.000 --> 00:38:34.000
When one of the children of Israel makes an offering, because I don't know this Corbanified. I don't know the language.

00:38:34.000 --> 00:38:35.000
to make a corbine.

00:38:35.000 --> 00:38:45.000
make a corbine. The Hebrew basically says, when one of them core bonds, a core bond.

00:38:45.000 --> 00:38:46.000
Yep. Yes.

00:38:46.000 --> 00:38:48.000
And the core bond is the sacrifice. What is on?

00:38:48.000 --> 00:38:51.000
Yeah. So, what, what will

00:38:51.000 --> 00:38:52.000
It's grabbed you.

00:38:52.000 --> 00:38:56.000
Okay.

00:38:56.000 --> 00:39:06.000
Well, you make a corp bond, you… when you make the court bond, when you have done that, then you bring the animal.

00:39:06.000 --> 00:39:08.000
Which is not the traditional reading of the text, but is absolutely right.

00:39:08.000 --> 00:39:11.000
That's interesting.

00:39:11.000 --> 00:39:12.000
Interesting.

00:39:12.000 --> 00:39:14.000
What function?

00:39:14.000 --> 00:39:18.000
does from themselves play here.

00:39:18.000 --> 00:39:21.000
John.

00:39:21.000 --> 00:39:26.000
a transference.

00:39:26.000 --> 00:39:31.000
This is not about ducks and chickens, this is about us.

00:39:31.000 --> 00:39:35.000
Toya is being very clear.

00:39:35.000 --> 00:39:39.000
chiefly came.

00:39:39.000 --> 00:39:43.000
from themselves.

00:39:43.000 --> 00:39:49.000
could have very easily said that one of them Corbonifies a corbomb to God with a Korban.

00:39:49.000 --> 00:39:50.000
doesn't fit.

00:39:50.000 --> 00:39:51.000
Easy.

00:39:51.000 --> 00:40:00.000
The Torah makes very clear from themselves, from us.

00:40:00.000 --> 00:40:03.000
That's a big deal.

00:40:03.000 --> 00:40:08.000
And it goes very directly to what Rachel was asking.

00:40:08.000 --> 00:40:14.000
It isn't just about the physicality of the thing, it can't be about the physicality of the thing only.

00:40:14.000 --> 00:40:21.000
But it can't be.

00:40:21.000 --> 00:40:24.000
So we're about to go into all this.

00:40:24.000 --> 00:40:28.000
at the time that we have.

00:40:28.000 --> 00:40:34.000
Let's just do that here.

00:40:34.000 --> 00:40:36.000
to put a fine point on it.

00:40:36.000 --> 00:40:48.000
Who wants the harsh money?

00:40:48.000 --> 00:40:51.000
Somebody unmute and read, please.

00:40:51.000 --> 00:40:53.000
Continue, I guess, unless there's somebody coming on. I'm sorry.

00:40:53.000 --> 00:40:55.000
Go for it, Rachel.

00:40:55.000 --> 00:41:08.000
Okay, Corban, a word used only in the context of relationship to God derives from the root kerev, closeness.

00:41:08.000 --> 00:41:18.000
In the verb form, it means to draw close. It follows, then, that a Korban is the means to achieve a closer relationship.

00:41:18.000 --> 00:41:33.000
A Korban draws close. It is far removed from any connotation of destruction, annihilation, and loss, and its object is not to appease or satisfy the recipient, but to bring the.

00:41:33.000 --> 00:41:35.000
Give her closer.

00:41:35.000 --> 00:41:44.000
And this is why we started with a 20-minute discourse on the meanings of these words, because in most English translations,

00:41:44.000 --> 00:41:50.000
When we hear about, oh, we need to sacrifice an animal to God, it sounds like, well, God is angry,

00:41:50.000 --> 00:41:54.000
But if I kill an animal, it will appease the angry god.

00:41:54.000 --> 00:41:57.000
That's not actually what this is at all.

00:41:57.000 --> 00:42:01.000
And it never was.

00:42:01.000 --> 00:42:10.000
This is not Tom Hanks in Joe vs. the Volcano that would throw Joe into the volcano to appease the volcano god.

00:42:10.000 --> 00:42:17.000
But that's such a culturally familiar construct that I think many of us can't help laying it over this

00:42:17.000 --> 00:42:19.000
But it doesn't belong there.

00:42:19.000 --> 00:42:20.000
Iris…

00:42:20.000 --> 00:42:23.000
No, anyway, thank you.

00:42:23.000 --> 00:42:27.000
It feels like the carbon is an expression

00:42:27.000 --> 00:42:32.000
of covenant… the covenantal relationship, like a continuation of that.

00:42:32.000 --> 00:42:33.000
Yep.

00:42:33.000 --> 00:42:37.000
And the authenticity that you are talking about.

00:42:37.000 --> 00:42:38.000
Yeah.

00:42:38.000 --> 00:42:40.000
Why would we need the miscon at all?

00:42:40.000 --> 00:42:44.000
I mean, remember the Mishkan has the altar, and the altar has the Korban.

00:42:44.000 --> 00:42:50.000
It feels like the book of Leviticus is completely discontinuous from what came before, but it's really

00:42:50.000 --> 00:42:53.000
Why not? Why do we need this at all?

00:42:53.000 --> 00:42:57.000
Again, to Ellen Wood's question, why do we need this?

00:42:57.000 --> 00:43:00.000
Why did we need it then, or why do we need to read it now?

00:43:00.000 --> 00:43:05.000
It's probably the same answer.

00:43:05.000 --> 00:43:14.000
What happened in the book of Leviticus that was needed to build the Mishkan after all.

00:43:14.000 --> 00:43:16.000
I will give you a hint.

00:43:16.000 --> 00:43:23.000
Matt.

00:43:23.000 --> 00:43:27.000
That golden calf.

00:43:27.000 --> 00:43:31.000
better, yeah. So, instead of, instead of the golden

00:43:31.000 --> 00:43:34.000
We get a physical wound.

00:43:34.000 --> 00:43:37.000
Instead of a place where we pray to,

00:43:37.000 --> 00:43:42.000
Bring the thing to be transformed, and in turn transform us.

00:43:42.000 --> 00:43:50.000
That it's not about appeasing a thing on a stick.

00:43:50.000 --> 00:43:53.000
I needed something.

00:43:53.000 --> 00:43:56.000
Because the world is too big and too immortal.

00:43:56.000 --> 00:43:58.000
office for folks.

00:43:58.000 --> 00:44:01.000
To not have a special place.

00:44:01.000 --> 00:44:06.000
And particularly maybe for folks who have just come out of generations of enslavement,

00:44:06.000 --> 00:44:09.000
And as we saw with the golden calf,

00:44:09.000 --> 00:44:17.000
aren't yet very capable of holding in their minds the presence of an invisible God with whom we can be in relationship.

00:44:17.000 --> 00:44:21.000
Right, so let's now…

00:44:21.000 --> 00:44:29.000
Move through the texts, because we're laying that foundation. You can see how these texts speak to the foundation that we're

00:44:29.000 --> 00:44:31.000
We have…

00:44:31.000 --> 00:44:35.000
First person to two of these, and then 3 more.

00:44:35.000 --> 00:44:40.000
We are gonna ask you to please participate. We're a small group today.

00:44:40.000 --> 00:44:50.000
Whatever Namer teaches, in contrast to the Hebrew. The English word sacrifice comes from a Latin root meaning make sacred.

00:44:50.000 --> 00:45:06.000
And these differing interpretations lie two fundamentally different understandings of what it means to offer something to God. Our daughters ask, how do you transform something profane into something sacred?

00:45:06.000 --> 00:45:11.000
Someone.

00:45:11.000 --> 00:45:14.000
The sages in our own time answer.

00:45:14.000 --> 00:45:19.000
According to the Christian understanding of the Word, to sacrifice means to give something up,

00:45:19.000 --> 00:45:23.000
In order to appease God or pay homage to God.

00:45:23.000 --> 00:45:29.000
What you gain in doing so is believed more than compensate you for what you lose.

00:45:29.000 --> 00:45:38.000
Protection from divine punishment for our sin.

00:45:38.000 --> 00:45:43.000
But Judaism understands sacrifice quite differently.

00:45:43.000 --> 00:45:47.000
In our view, which of causes the Torah's view,

00:45:47.000 --> 00:45:52.000
The primary function of sacrifice is to restore

00:45:52.000 --> 00:45:56.000
The spiritual equilibrium of the community.

00:45:56.000 --> 00:46:01.000
For when we inadvertently sin against God,

00:46:01.000 --> 00:46:13.000
One, another, or community, we have set the delicate balance so carefully regulated and maintained by God's law.

00:46:13.000 --> 00:46:15.000
And going public,

00:46:15.000 --> 00:46:19.000
with their error at the temple altar.

00:46:19.000 --> 00:46:23.000
The people proffered a peace offering.

00:46:23.000 --> 00:46:31.000
Asking God to be lenient with them as they encroached upon sanctified space.

00:46:31.000 --> 00:46:35.000
But after their offering had been accepted,

00:46:35.000 --> 00:46:39.000
They still needed to right the wrongs they had done.

00:46:39.000 --> 00:46:41.000
By reimbursing the victim,

00:46:41.000 --> 00:46:47.000
Paying a fine, or discharging other legal penalties.

00:46:47.000 --> 00:46:48.000
Penalty.

00:46:48.000 --> 00:46:53.000
I think chills, I can still have to fix it.

00:46:53.000 --> 00:47:04.000
Last one.

00:47:04.000 --> 00:47:17.000
Our mothers suggest. In a very real sense, the ancient Israelite system of sacrifice served the same function that psychotherapy does today.

00:47:17.000 --> 00:47:32.000
Those of us plagued by feelings of guilt, shame, anxiety, depression, and other sins harmful to our souls, seek out women and men specifically trained in the art of expiation.

00:47:32.000 --> 00:47:42.000
Who for a sacrificial fee help us to surrender these burdens to God or a higher power, and reach a new psychic balance.

00:47:42.000 --> 00:47:53.000
We, too, must still right the wrongs we have committed. But we no longer need to drag them behind us like a fatted ox or sheep.

00:47:53.000 --> 00:47:57.000
These we can turn over to God for release.

00:47:57.000 --> 00:48:04.000
So this is one of the first ways that I began to understand the book of Leviticus in rabbinical school.

00:48:04.000 --> 00:48:06.000
is as…

00:48:06.000 --> 00:48:12.000
the way our ancient ancestors grappled with questions we now often consider medical.

00:48:12.000 --> 00:48:15.000
Right? And that includes matters of…

00:48:15.000 --> 00:48:18.000
that we now bring to therapy.

00:48:18.000 --> 00:48:20.000
That didn't exist then.

00:48:20.000 --> 00:48:25.000
But this was a way to offer something up.

00:48:25.000 --> 00:48:27.000
So that we could

00:48:27.000 --> 00:48:30.000
feel a change in state.

00:48:30.000 --> 00:48:32.000
And move on.

00:48:32.000 --> 00:48:38.000
Alright, who wants to take the Sforno?

00:48:38.000 --> 00:48:41.000
This is partially the proof.

00:48:41.000 --> 00:48:46.000
It's not some newfangled idea.

00:48:46.000 --> 00:48:53.000
But actually, all of this has been deeply embedded in our tradition for a very long time.

00:48:53.000 --> 00:48:56.000
But maybe it doesn't have any encounter these materials.

00:48:56.000 --> 00:49:00.000
Who wants this one.

00:49:00.000 --> 00:49:08.000
One of them carbonifies themselves and one draws close to God by means of confessing sins and humility.

00:49:08.000 --> 00:49:13.000
as in Hosea 14, 3, we will pay with bulls of our lips.

00:49:13.000 --> 00:49:26.000
And Psalm 51:19, an offering to God is a shattered spirit. God does not desire a simplistic sacrifices unless one humbled oneself first.

00:49:26.000 --> 00:49:36.000
Our sages note, the Torah says here, Mikhem, from themselves, not kulchem, all of them, to prevent hypocrisy.

00:49:36.000 --> 00:49:42.000
This isn't about what we do, it's how we do it.

00:49:42.000 --> 00:49:46.000
We offer the prayer we say, candle we…

00:49:46.000 --> 00:49:49.000
lights of the wine we drink.

00:49:49.000 --> 00:49:55.000
The incense we sniff.

00:49:55.000 --> 00:49:58.000
about our inner state in so doing.

00:49:58.000 --> 00:50:04.000
Not about the physical action of it.

00:50:04.000 --> 00:50:09.000
Except that the physical action is how we experience the inner state.

00:50:09.000 --> 00:50:17.000
Now let's get real. How many of us engage in ritual?

00:50:17.000 --> 00:50:20.000
And feel nothing.

00:50:20.000 --> 00:50:25.000
Sometimes?

00:50:25.000 --> 00:50:28.000
Rabbis are raising their hands, folks.

00:50:28.000 --> 00:50:31.000
Uh-huh.

00:50:31.000 --> 00:50:34.000
Who said earlier that this is aspirational?

00:50:34.000 --> 00:50:35.000
That's John.

00:50:35.000 --> 00:50:43.000
Sometimes Judaism is a fake-it-till-you-make-it tradition, and for me, this is some of our deepest wisdom.

00:50:43.000 --> 00:50:50.000
I don't always feel like making Shabbos on a Friday night. Sometimes I'm not in the mood, sometimes I've had a terrible day.

00:50:50.000 --> 00:50:55.000
Usually, when I do the thing, the feeling follows.

00:50:55.000 --> 00:50:59.000
But that's in part because I do the thing whether or not I'm feeling it.

00:50:59.000 --> 00:51:02.000
There's a… it goes both ways there.

00:51:02.000 --> 00:51:05.000
But you know the difference. That's the big thing.

00:51:05.000 --> 00:51:09.000
between feeling it and not feeling it.

00:51:09.000 --> 00:51:12.000
Sure, and sometimes…

00:51:12.000 --> 00:51:13.000
Sometimes we don't feel it.

00:51:13.000 --> 00:51:14.000
And yeah, you you recognize it.

00:51:14.000 --> 00:51:17.000
There's an old adage, God.

00:51:17.000 --> 00:51:22.000
That spirituality and spiritual practice.

00:51:22.000 --> 00:51:25.000
are not the direct.

00:51:25.000 --> 00:51:29.000
emotion and spiritual becoming.

00:51:29.000 --> 00:51:31.000
In some respect.

00:51:31.000 --> 00:51:38.000
There's a humility inherent in all of this.

00:51:38.000 --> 00:51:42.000
these states, and the emotions that we get.

00:51:42.000 --> 00:51:49.000
Divine accidents, from our perspective, but the purpose of spiritual life

00:51:49.000 --> 00:51:52.000
is to become accident-prone.

00:51:52.000 --> 00:51:54.000
Yes.

00:51:54.000 --> 00:51:55.000
I love that.

00:51:55.000 --> 00:51:58.000
Others.

00:51:58.000 --> 00:52:08.000
So, this feels like Sinai when in the feminine, and we said we will do, and then we won't.

00:52:08.000 --> 00:52:09.000
Yeah…

00:52:09.000 --> 00:52:12.000
Absolutely, yeah, we will do, and we will do, and we will hear.

00:52:12.000 --> 00:52:13.000
Yeah, yeah, and here.

00:52:13.000 --> 00:52:15.000
We gotta do it first.

00:52:15.000 --> 00:52:18.000
Usually, because we are human.

00:52:18.000 --> 00:52:21.000
It asks of us. It asks of us as rabbis.

00:52:21.000 --> 00:52:26.000
And I would humbly, humbly suggest that it asks all of us.

00:52:26.000 --> 00:52:34.000
approach, Jewish life, Jewish ritual, to any of this, that we do it from the perspective of internal humility, not

00:52:34.000 --> 00:52:38.000
This is what it's commands to do, and therefore we're gonna do it.

00:52:38.000 --> 00:52:41.000
And not.

00:52:41.000 --> 00:52:49.000
I am going to feel this, and I am going to discharge this feeling, and I am definitely gonna feel better, or even I'm going to feel anything.

00:52:49.000 --> 00:52:52.000
But… a posture of…

00:52:52.000 --> 00:52:57.000
readiness to fail. A posture of potential. A posture of capital M.

00:52:57.000 --> 00:53:00.000
mystery. Because this is…

00:53:00.000 --> 00:53:06.000
The last thing you want any of this to be is hypocritical.

00:53:06.000 --> 00:53:13.000
To prevent hypocrisy, says it right there.

00:53:13.000 --> 00:53:17.000
I keep on thinking about how the smell…

00:53:17.000 --> 00:53:19.000
of the holiday barbecue.

00:53:19.000 --> 00:53:25.000
is triggering the healing inside. I keep on thinking of Proust and the little…

00:53:25.000 --> 00:53:27.000
Mm-hmm. Madelines.

00:53:27.000 --> 00:53:33.000
taxiate, and how that stimulated memories, and…

00:53:33.000 --> 00:53:36.000
doing this, um…

00:53:36.000 --> 00:53:38.000
bringing this…

00:53:38.000 --> 00:53:47.000
Well, many different times, all of that emotional, um…

00:53:47.000 --> 00:53:48.000
You know, and…

00:53:48.000 --> 00:53:54.000
Emotional energy that you're bringing to it is a deep healing memory.

00:53:54.000 --> 00:53:56.000
Uh, dumb.

00:53:56.000 --> 00:54:02.000
At our class on Tuesday night, we were talking about preparing for Pesach, there was a conversation about how

00:54:02.000 --> 00:54:06.000
Sometimes the melodies of Seder

00:54:06.000 --> 00:54:12.000
awaken something that's not rational or explainable, but we feel it

00:54:12.000 --> 00:54:17.000
In part because it evokes all of the other times we've felt it.

00:54:17.000 --> 00:54:20.000
I think Melody does a lot of what

00:54:20.000 --> 00:54:23.000
these sounds and scents

00:54:23.000 --> 00:54:36.000
used to do for us, although it could also be sent, right? It could be, you know, the Gefilterfish, the matzo ball soup, whatever it is that links us with something deeper.

00:54:36.000 --> 00:54:38.000
Let's pick up, uh…

00:54:38.000 --> 00:54:51.000
The rabbi doctor, who hasn't had much chance to read yet.

00:54:51.000 --> 00:54:54.000
Someone, please.

00:54:54.000 --> 00:55:03.000
I… So, if you want to come near to God, it must come from you.

00:55:03.000 --> 00:55:13.000
Well, when I do, we find a corban in the tena, we found that it is always associated with the name of Budhe Vav Hay.

00:55:13.000 --> 00:55:21.000
It is not associated with the names of Elohim, El, or Shaddai.

00:55:21.000 --> 00:55:26.000
Dude wave A is associated with the attribute of loving-kindness.

00:55:26.000 --> 00:55:36.000
And Rahanim, mercy, compassion. It is not associated with the tribute, the attribute of judgment.

00:55:36.000 --> 00:55:50.000
This tells us something very profound about the Corbonate, because Hashem desires the heart. Hashem wants us to give from our hearts.

00:55:50.000 --> 00:55:56.000
It's not… about…

00:55:56.000 --> 00:56:01.000
How would we give but from our hearts?

00:56:01.000 --> 00:56:03.000
If we were designing our religion,

00:56:03.000 --> 00:56:06.000
From scratch.

00:56:06.000 --> 00:56:08.000
In which we would…

00:56:08.000 --> 00:56:10.000
to God.

00:56:10.000 --> 00:56:14.000
from our hearts.

00:56:14.000 --> 00:56:27.000
Let me do…

00:56:27.000 --> 00:56:30.000
In a sense, Leviticus designed…

00:56:30.000 --> 00:56:33.000
a Judaism from scratch.

00:56:33.000 --> 00:56:38.000
This is the first round Judaism virus.

00:56:38.000 --> 00:56:42.000
I feel that the mitzvot, what we do with the mitzvot,

00:56:42.000 --> 00:56:45.000
so important.

00:56:45.000 --> 00:56:50.000
from our hearts, right? So there's the covenant of the intention behind

00:56:50.000 --> 00:56:51.000
Yeah, what else?

00:56:51.000 --> 00:56:56.000
I'm gonna put in the chat, Delia has said we would get quiet.

00:56:56.000 --> 00:56:58.000
Give it from our heart.

00:56:58.000 --> 00:57:03.000
parts. It's not just an absence of noise.

00:57:03.000 --> 00:57:06.000
Has it been a requirement also, not just a…

00:57:06.000 --> 00:57:07.000
Yeah.

00:57:07.000 --> 00:57:14.000
Holding our breath, what else?

00:57:14.000 --> 00:57:17.000
Absolutely. From our…

00:57:17.000 --> 00:57:18.000
Hearts.

00:57:18.000 --> 00:57:20.000
Help others.

00:57:20.000 --> 00:57:25.000
By the way, what happened to all these corvamotes?

00:57:25.000 --> 00:57:27.000
What happened to them physically.

00:57:27.000 --> 00:57:31.000
People eat them.

00:57:31.000 --> 00:57:35.000
Clark would… there were parts that would go up in smoke.

00:57:35.000 --> 00:57:39.000
As part of the ritual, and the rest would be eaten by the people who had…

00:57:39.000 --> 00:57:41.000
by the family who had brought the offering?

00:57:41.000 --> 00:57:46.000
Some of it would go to the priests, who had no other way of… this was how they made a living.

00:57:46.000 --> 00:57:50.000
Some of it would be shared with the community.

00:57:50.000 --> 00:57:54.000
Essentially, the first way of passing the hat.

00:57:54.000 --> 00:58:02.000
So one of the sages, our questions started asking, well, on whom is this mitzvah incumbent? Who did this?

00:58:02.000 --> 00:58:08.000
We have a few answers here. Who wants to take the Hiskuni?

00:58:08.000 --> 00:58:12.000
Short and sweet.

00:58:12.000 --> 00:58:23.000
A person, literally man, including converts who took on the covenant, like Israel, and including those who did not.

00:58:23.000 --> 00:58:31.000
So here, only Israelites are addressed expressly. The sages understood Gentiles as included.

00:58:31.000 --> 00:58:34.000
So this is important. This…

00:58:34.000 --> 00:58:39.000
The Haskuni is saying this wasn't just for Jews.

00:58:39.000 --> 00:58:45.000
We understood this to be the way to draw near to God, and drawing near to God should be for everyone.

00:58:45.000 --> 00:58:54.000
So people who chose to be Jewish, absolutely they can do this. And in fact, people who didn't choose to be Jewish, they can still do this.

00:58:54.000 --> 00:58:56.000
Anyone who wants to draw near to God,

00:58:56.000 --> 00:59:03.000
Okay, but, um, maybe we're still just talking about men, you know, the tradition is usually

00:59:03.000 --> 00:59:06.000
A person tends to mean a man, so what does Torat Kohanim…

00:59:06.000 --> 00:59:07.000
come to remind us?

00:59:07.000 --> 00:59:12.000
And to be clear, a person, a dumb.

00:59:12.000 --> 00:59:13.000
Adam.

00:59:13.000 --> 00:59:15.000
a being.

00:59:15.000 --> 00:59:23.000
Not a man, but also a…

00:59:23.000 --> 00:59:28.000
Here, a dumb.

00:59:28.000 --> 00:59:34.000
Adama from the earth, and who got their name from the earth, Adama.

00:59:34.000 --> 00:59:35.000
There it is.

00:59:35.000 --> 00:59:38.000
Adam.

00:59:38.000 --> 00:59:39.000
Not dumb! Dumb!

00:59:39.000 --> 00:59:40.000
Um, blood.

00:59:40.000 --> 00:59:41.000
But it's also kind of blood.

00:59:41.000 --> 00:59:46.000
So, ground, earth…

00:59:46.000 --> 00:59:48.000
And… Landa.

00:59:48.000 --> 00:59:54.000
Etymologically connected. Yes, I got to use the word etymologically on a Saturday morning.

00:59:54.000 --> 00:59:58.000
We are all connected.

00:59:58.000 --> 01:00:04.000
And so, therefore, the Jewish tradition that some of us may imagine, therefore that this is for the men.

01:00:04.000 --> 01:00:07.000
And, men, men. BUT!

01:00:07.000 --> 01:00:09.000
Boratkohani was gonna say, nope.

01:00:09.000 --> 01:00:13.000
Does any person in the house of Israel, and among converts in Israel,

01:00:13.000 --> 01:00:16.000
who corbonifies a corbine in all their vows, etc.

01:00:16.000 --> 01:00:22.000
In Israel, this category includes women and slaves.

01:00:22.000 --> 01:00:24.000
So, not just men.

01:00:24.000 --> 01:00:29.000
All genders. And slaves, so whether or not you were a free person,

01:00:29.000 --> 01:00:31.000
You can still draw near to God.

01:00:31.000 --> 01:00:34.000
Drawing near to God is not exclusively

01:00:34.000 --> 01:00:37.000
the province of the male and the free.

01:00:37.000 --> 01:00:39.000
bitch.

01:00:39.000 --> 01:00:42.000
We're the highest status.

01:00:42.000 --> 01:00:44.000
Or the Jewish?

01:00:44.000 --> 01:00:46.000
Jewish…

01:00:46.000 --> 01:00:48.000
None of that.

01:00:48.000 --> 01:00:52.000
Absolutely none of it. Cheryl?

01:00:52.000 --> 01:00:58.000
I'm sorry, but I… I don't know what is the Torat Kohanim?

01:00:58.000 --> 01:01:05.000
And Amor, where is where is this? What is this?

01:01:05.000 --> 01:01:13.000
Um, it is, uh…

01:01:13.000 --> 01:01:19.000
That's a good question, actually, and I'm not remembering offhand what era this one is from.

01:01:19.000 --> 01:01:22.000
Um…

01:01:22.000 --> 01:01:30.000
I'm gonna have to get back to you on that, actually, because I… I have… although I grabbed this citation, I don't remember what era it was.

01:01:30.000 --> 01:01:34.000
Yeah, because it's a big thing to include women enslaved. So I'm just curious.

01:01:34.000 --> 01:01:39.000
Not actually… yes and not as big as you think. Rambam, also.

01:01:39.000 --> 01:01:46.000
I think there was also a Rambam source. I mean, yes, big, but not only… it's not only this source. This was just the most concise.

01:01:46.000 --> 01:01:51.000
I think Rambam took more words to say it, because sometimes he's like that.

01:01:51.000 --> 01:01:54.000
Um, but Rambam was also clear that this is…

01:01:54.000 --> 01:01:57.000
that this is incumbent on all.

01:01:57.000 --> 01:02:01.000
So, let me help you, um… is a volume…

01:02:01.000 --> 01:02:04.000
Rosh, it is associated with the Sifra.

01:02:04.000 --> 01:02:05.000
It is… it is a…

01:02:05.000 --> 01:02:07.000
It does have something to do with SIFRA, doesn't it?

01:02:07.000 --> 01:02:10.000
It is old, old.

01:02:10.000 --> 01:02:13.000
text, this is not modern.

01:02:13.000 --> 01:02:17.000
This is at least 1200 years old.

01:02:17.000 --> 01:02:22.000
In some recitations, James says 3rd century, some of it, yes.

01:02:22.000 --> 01:02:25.000
And more is one of the partial oats.

01:02:25.000 --> 01:02:28.000
It's just not this one.

01:02:28.000 --> 01:02:29.000
Because…

01:02:29.000 --> 01:02:34.000
Sometimes the Midrash didn't organize,

01:02:34.000 --> 01:02:35.000
Sometimes the mid-rush didn't organize, yes.

01:02:35.000 --> 01:02:37.000
I think that's just correcting and organize, and so it's kind of all over.

01:02:37.000 --> 01:02:43.000
We will also be talking about corbonote for the next some number of weeks.

01:02:43.000 --> 01:02:47.000
Yeah, so we're… stay with us!

01:02:47.000 --> 01:02:52.000
But it's gonna go deeper, and in this, you know, we will set up future sessions.

01:02:52.000 --> 01:02:55.000
about social justice.

01:02:55.000 --> 01:02:58.000
There's gonna be a lot of that identity.

01:02:58.000 --> 01:03:03.000
There's going to be a lot about inside and outside of

01:03:03.000 --> 01:03:06.000
There's gonna be a lot about, well, what if you don't do it the

01:03:06.000 --> 01:03:09.000
right way.

01:03:09.000 --> 01:03:13.000
What does that do to our sense of theology?

01:03:13.000 --> 01:03:16.000
Whenever you create a system, you create…

01:03:16.000 --> 01:03:20.000
issues with the system. And so…

01:03:20.000 --> 01:03:25.000
and be very honest about it.

01:03:25.000 --> 01:03:29.000
It's one of the reasons I love Tora. It doesn't clean up for company.

01:03:29.000 --> 01:03:39.000
So, what does the Women's Tour commentary have to do with this? What does with it? This is out of the Reform Movement.

01:03:39.000 --> 01:03:43.000
Can we have two leaders, please?

01:03:43.000 --> 01:03:57.000
When any of you, the Hebrew has went and Adam from among you. Because the word Adam refers to a human being in a generic sense, the language of this verse makes clear that the laws apply to both women and men.

01:03:57.000 --> 01:04:01.000
Which is important for all the reasons.

01:04:01.000 --> 01:04:03.000
Keep going, Susan. Keep going.

01:04:03.000 --> 01:04:16.000
English has no good way of reproducing the important wordplay embedded in this phrase. The two Hebrew words translated as presence and offering .

01:04:16.000 --> 01:04:35.000
are derived from the same root. Krb, meaning to come near. Thus the language of sacrifice carries a sense of coming close to the divine, describing a safe way to interact with the supreme power. The precautions taken by ancient worshippers and priests.

01:04:35.000 --> 01:04:56.000
Such as approaching only in specified ways and times are analogous to those taken by modern technicians when handling radioactive material. Potent energy that can heal and kill must be approached with maximum attention.

01:04:56.000 --> 01:04:57.000
There's a lot at stake here, huh?

01:04:57.000 --> 01:05:00.000
to protective procedures.

01:05:00.000 --> 01:05:08.000
And it's not just the fire that comes down, if you imagine that, or the fire that goes up. It's not just…

01:05:08.000 --> 01:05:13.000
You know, wear ombuds.

01:05:13.000 --> 01:05:18.000
When people come into spiritual communities, sometimes people come with closed hearts.

01:05:18.000 --> 01:05:20.000
The closed hearts.

01:05:20.000 --> 01:05:24.000
Or both.

01:05:24.000 --> 01:05:27.000
Those are…

01:05:27.000 --> 01:05:35.000
Precious and potent.

01:05:35.000 --> 01:05:39.000
I'm gonna go to the humility, the internality of all of this.

01:05:39.000 --> 01:05:42.000
Because we said Coda Elements' very first question.

01:05:42.000 --> 01:05:45.000
Wrap this.

01:05:45.000 --> 01:05:47.000
1, 2…

01:05:47.000 --> 01:05:50.000
Everything.

01:05:50.000 --> 01:05:58.000
Because everything in Judaism actually derives from

01:05:58.000 --> 01:06:01.000
After the destruction of the temple, Kran.

01:06:01.000 --> 01:06:04.000
Placed the physical core by not.

01:06:04.000 --> 01:06:10.000
Because we didn't have a physical place to call bonnify the Corbanote anymore.

01:06:10.000 --> 01:06:16.000
was initially called, right, the service of the priest was called Avoda.

01:06:16.000 --> 01:06:19.000
Which literally means work or service.

01:06:19.000 --> 01:06:24.000
But we moved from the avo-dah that you could touch, serving through

01:06:24.000 --> 01:06:30.000
Offering an animal to the Avodas Shebalev, the Avoda of the heart.

01:06:30.000 --> 01:06:36.000
And now what we're using to draw near, and now what we're offering up, is this.

01:06:36.000 --> 01:06:43.000
And what's inside it.

01:06:43.000 --> 01:06:46.000
It's a loving kindness.

01:06:46.000 --> 01:06:49.000
These are our core by nodes now.

01:06:49.000 --> 01:06:54.000
But we still speak in terms of…

01:06:54.000 --> 01:07:00.000
I'm drawing close and lifting up.

01:07:00.000 --> 01:07:03.000
We're no longer using chickens.

01:07:03.000 --> 01:07:06.000
In most cases.

01:07:06.000 --> 01:07:07.000
And Marcia does. Thank you, Marcia, right?

01:07:07.000 --> 01:07:12.000
The rich… there's the ritual of waving a chicken overhead before…

01:07:12.000 --> 01:07:13.000
a high holiday.

01:07:13.000 --> 01:07:14.000
Hi. John?

01:07:14.000 --> 01:07:15.000
Save us from the chickens.

01:07:15.000 --> 01:07:18.000
Joan, and then we'll go to Sheffagold.

01:07:18.000 --> 01:07:26.000
I just got the image of how… We, at the same time.

01:07:26.000 --> 01:07:32.000
distance ourselves as we attempt. To move closer.

01:07:32.000 --> 01:07:48.000
They did particularly… they perhaps didn't years ago have the tools, the words, the emotional expression, but it's scary to draw close. So you take an intermediary.

01:07:48.000 --> 01:08:02.000
And we now… I think, realize that it really happens.

01:08:02.000 --> 01:08:03.000
Yeah, amen.

01:08:03.000 --> 01:08:05.000
right from us, and we have the tools.

01:08:05.000 --> 01:08:09.000
Hmm.

01:08:09.000 --> 01:08:14.000
Who wants to read a little shuffle? Oh, Rachel, I see your hand.

01:08:14.000 --> 01:08:15.000
Yeah.

01:08:15.000 --> 01:08:19.000
Oh, I just wanted to go on Joan Attil with Joan about that there's a decision.

01:08:19.000 --> 01:08:36.000
That goes on here and decisions, just the nature of them are leaving something out in order to claim something. And I just feel throughout this whole morning that there's… that's how I am relating to this, that you make a decision.

01:08:36.000 --> 01:08:45.000
To be in connection.

01:08:45.000 --> 01:08:48.000
Beautiful.

01:08:48.000 --> 01:08:58.000
Somebody want to take us through Shuffle Golt?

01:08:58.000 --> 01:09:07.000
The medicine that gives us for the dis-ease. of our alienation from gods.

01:09:07.000 --> 01:09:21.000
is described in the language of carbonate. the sacrifices. Literally, carbonote means bringing ourselves near again to God.

01:09:21.000 --> 01:09:29.000
The carbon out. were a powerful and effective means of engaging all the senses.

01:09:29.000 --> 01:09:37.000
Witnessing the power of life and death, and then sharing a sacred meal in the presence of God.

01:09:37.000 --> 01:09:55.000
The result was experienced as total purification. Removal of obstructions and reconnection of the flow. Oh, Sheffa and flow! Oh my goodness, of God's love and presence.

01:09:55.000 --> 01:10:02.000
And for a time this was a spiritual technology that worked well.

01:10:02.000 --> 01:10:13.000
Our tradition tells us that prayer. now takes the place of the sacrifices. The spiritual challenge of Vayikra.

01:10:13.000 --> 01:10:14.000
is to make our prayer life as powerful, as intense, and as effective.

01:10:14.000 --> 01:10:20.000
Chef of gold comes from your construction of smooth, and she has a foot in Jewish renewal as well.

01:10:20.000 --> 01:10:35.000
As the sacrificial system was for our ancestors.

01:10:35.000 --> 01:10:36.000
Her name means flow, she… I think she chose it intentionally. Pretty sure it was not the name she was given at birth.

01:10:36.000 --> 01:10:46.000
Sheffield is the Hugo fist one.

01:10:46.000 --> 01:10:52.000
Is there any place that describes prayer?

01:10:52.000 --> 01:10:58.000
In the same detailed way that we're doing the sacrifice.

01:10:58.000 --> 01:11:09.000
There has part of me during this teaching today is like, gosh, I think I want to do the Holy Barbecue, because it gives me all the directions.

01:11:09.000 --> 01:11:13.000
Uh, so what I need to do…

01:11:13.000 --> 01:11:21.000
And I would sort of like the same, um, description, detailed description. Of course, I'm a Virgo.

01:11:21.000 --> 01:11:22.000
For prayer.

01:11:22.000 --> 01:11:25.000
That does exist, and uh…

01:11:25.000 --> 01:11:29.000
Oh boy, how to do this? So…

01:11:29.000 --> 01:11:31.000
So that might be a different class.

01:11:31.000 --> 01:11:40.000
It's a bit of a different class, but here's the basic gist.

01:11:40.000 --> 01:11:47.000
Jewish context in which prayer arises.

01:11:47.000 --> 01:11:51.000
You will be, quote, instructions?

01:11:51.000 --> 01:11:54.000
Let's focus on the thing.

01:11:54.000 --> 01:12:00.000
So, you won't find what you're looking for.

01:12:00.000 --> 01:12:03.000
Reform Contexts.

01:12:03.000 --> 01:12:05.000
But it's there.

01:12:05.000 --> 01:12:09.000
You will find a lot of it.

01:12:09.000 --> 01:12:13.000
Orthodoxy.

01:12:13.000 --> 01:12:16.000
In part because…

01:12:16.000 --> 01:12:19.000
They have time for it.

01:12:19.000 --> 01:12:21.000
There's no such thing as…

01:12:21.000 --> 01:12:23.000
you know, a one-hour sh…

01:12:23.000 --> 01:12:24.000
Right.

01:12:24.000 --> 01:12:29.000
In the… right, in the sense of an Orthodox Shabbat morning service could easily be 4 or 5 hours long.

01:12:29.000 --> 01:12:34.000
So you have time to do all of the words and get into them as deeply as you want, because nobody is…

01:12:34.000 --> 01:12:37.000
jumping at the bit to get to Kiddish and move on to lunch.

01:12:37.000 --> 01:12:38.000
Right, there's, there's a…

01:12:38.000 --> 01:12:43.000
Whereas if I tried to lead a 5-hour Shabbat morning service, I would not have a job for very long.

01:12:43.000 --> 01:12:45.000
alone, right? Um…

01:12:45.000 --> 01:12:52.000
The Hasidic tradition. I don't mean the cultural, with the pagus and the fur…

01:12:52.000 --> 01:12:55.000
But the…

01:12:55.000 --> 01:12:58.000
So the early Hasidam.

01:12:58.000 --> 01:13:00.000
Started with the Balsh and toe.

01:13:00.000 --> 01:13:02.000
In the 1700s.

01:13:02.000 --> 01:13:06.000
spent a lot of effort here.

01:13:06.000 --> 01:13:09.000
like Art Green.

01:13:09.000 --> 01:13:12.000
who spend a lot of time on this.

01:13:12.000 --> 01:13:15.000
And Joe Kushner, who spent a lot of time

01:13:15.000 --> 01:13:20.000
on this. But it means getting into the moon.

01:13:20.000 --> 01:13:26.000
Because the words are in Hebrew, and we don't speak Hebrew, most of us as a primary language, but we all

01:13:26.000 --> 01:13:29.000
what it is to kill someone.

01:13:29.000 --> 01:13:31.000
And we all know what it is to bring a thing.

01:13:31.000 --> 01:13:33.000
So, it's a little…

01:13:33.000 --> 01:13:36.000
harder, like, yes, Ellen movie.

01:13:36.000 --> 01:13:42.000
exists, and we try to titrate bits of it.

01:13:42.000 --> 01:13:44.000
As we go.

01:13:44.000 --> 01:13:49.000
Shell, Marsha, and then I'm gonna offer… we're gonna offer a closing teaching.

01:13:49.000 --> 01:13:51.000
That hyperlinks into Passover.

01:13:51.000 --> 01:13:59.000
That's gonna seem at first like it's coming out of left field, but it's not, and it's really good.

01:13:59.000 --> 01:14:19.000
was just thinking that, um. when we were reading the passages, the Torah passages, similarly to what Ellen Ruth just said, the specifics, the outline, the directions were so sequential that it felt like the Mishkan build.

01:14:19.000 --> 01:14:29.000
Um, for me, you know, and it's not often that we get it like that, but so it feels like when we're getting specific direction like that.

01:14:29.000 --> 01:14:43.000
There's something to it. And it seems always about how we individually will connect with God by what we do and what our mind focuses.

01:14:43.000 --> 01:14:46.000
Right.

01:14:46.000 --> 01:14:49.000
Sometimes it's easier to do a visceral.

01:14:49.000 --> 01:14:52.000
Words sometimes get in the way.

01:14:52.000 --> 01:14:56.000
And then respect the words of what we've got now.

01:14:56.000 --> 01:14:58.000
don't have.

01:14:58.000 --> 01:15:04.000
the physical thing. And some of you have given expression to the reality of the physical thing.

01:15:04.000 --> 01:15:15.000
isn't just about the physical thing anymore.

01:15:15.000 --> 01:15:16.000
You're not… you're not alone.

01:15:16.000 --> 01:15:17.000
So I just want to say thank you, because this has always been like, you know, it's almost like it's annoying to have to go through this part of this stuff, and this just made it… This just made it.

01:15:17.000 --> 01:15:21.000
you're really not alone, Cheryl, and I…

01:15:21.000 --> 01:15:29.000
So clear. When we bring it into the within part, right? Thanks, Robert, Rachel.

01:15:29.000 --> 01:15:30.000
Yeah.

01:15:30.000 --> 01:15:34.000
Learning to love Leviticus.

01:15:34.000 --> 01:15:36.000
Marissa, I think you're last.

01:15:36.000 --> 01:15:42.000
There's a, I kept teetering because I've been studying with a whole bunch of different people all week.

01:15:42.000 --> 01:16:00.000
and it just keeps coming up, return to me, return to me. And, of course, we know what that tracks to. But… I'm gonna date myself. Dean Martin sang a song many moons ago. It's so beautiful.

01:16:00.000 --> 01:16:15.000
And I'm gonna just quote some of the lyrics and note that, uh… relationship that goes back and forth, that God needs us as we need God, and then the heart.

01:16:15.000 --> 01:16:24.000
And the words go… returned to me, O my dear, I'm so lonely. Hurry back, hurry back.

01:16:24.000 --> 01:16:35.000
Oh, my love, hurry back, I'm yours. Return to me, for my heart wants you only. Hurry home, hurry home. Won't you please hurry home to my heart? I mean, that just nails it!

01:16:35.000 --> 01:16:39.000
You have no idea how perfectly you just set up our closing teaching.

01:16:39.000 --> 01:16:40.000
The check is in…

01:16:40.000 --> 01:16:45.000
It's in the mail. Two buckets. All right, David, take it away.

01:16:45.000 --> 01:16:48.000
Okay.

01:16:48.000 --> 01:16:50.000
What does it mean?

01:16:50.000 --> 01:16:55.000
to have the core bundles be desired.

01:16:55.000 --> 01:16:59.000
Because God desires the heart we've seen, but what more?

01:16:59.000 --> 01:17:05.000
This teaching comes from the Midrash on Shir Hashirima.

01:17:05.000 --> 01:17:08.000
She has hearing the song of songs.

01:17:08.000 --> 01:17:12.000
It is the text that is traditional twins.

01:17:12.000 --> 01:17:16.000
Passover.

01:17:16.000 --> 01:17:21.000
bits of it appear in the traditional Passover Haqqada.

01:17:21.000 --> 01:17:26.000
What denomination you're in, including the Reform Movement.

01:17:26.000 --> 01:17:30.000
Would someone like to read the first piece.

01:17:30.000 --> 01:17:40.000
We're gonna have to set this up.

01:17:40.000 --> 01:17:43.000
My beloved spoke thus to me.

01:17:43.000 --> 01:17:46.000
Arise, my darling, my fair one.

01:17:46.000 --> 01:17:50.000
come away. For now, the winters pass.

01:17:50.000 --> 01:17:53.000
The rains are over and gone.

01:17:53.000 --> 01:17:56.000
The blossoms have appeared in the land.

01:17:56.000 --> 01:17:59.000
The time of pruning has come.

01:17:59.000 --> 01:18:05.000
The song of the turtle dad is hurtling our land. My beloved is mine.

01:18:05.000 --> 01:18:10.000
And I am His, who shepherds among the lilies.

01:18:10.000 --> 01:18:15.000
This is straight out of the Passover HaKadah.

01:18:15.000 --> 01:18:17.000
By way of song of songs.

01:18:17.000 --> 01:18:20.000
Yes, this is the Jewish Bible.

01:18:20.000 --> 01:18:22.000
This is not your order.

01:18:22.000 --> 01:18:26.000
You know, take this and do this.

01:18:26.000 --> 01:18:29.000
So…

01:18:29.000 --> 01:18:31.000
Marcia talked about…

01:18:31.000 --> 01:18:39.000
She set us up for this. And who's Pauling? And who's my beloved here?

01:18:39.000 --> 01:18:42.000
This is obviously a conversation in a heteronormative context between a

01:18:42.000 --> 01:18:45.000
a male and a female, but why is this in the Bible?

01:18:45.000 --> 01:18:50.000
What's the allegory?

01:18:50.000 --> 01:18:52.000
Sure. Sure. Sure, sure.

01:18:52.000 --> 01:18:53.000
It's awesome, God.

01:18:53.000 --> 01:18:54.000
Scott and the people of Israel.

01:18:54.000 --> 01:18:57.000
Right? And so A response is…

01:18:57.000 --> 01:19:00.000
it's back and forth, we're moving.

01:19:00.000 --> 01:19:06.000
But, um, editorial here, just for time. We could spend the whole year on this.

01:19:06.000 --> 01:19:09.000
Neither hast your beloved Dong fairest of women,

01:19:09.000 --> 01:19:11.000
hast your beloved turns.

01:19:11.000 --> 01:19:14.000
Let us seek Him with you.

01:19:14.000 --> 01:19:18.000
They'll go out to look for God. Or all of us now go look out for God.

01:19:18.000 --> 01:19:20.000
My beloved has gone down to his apartment.

01:19:20.000 --> 01:19:24.000
to the bed of spices, to shepherd in the gardens, and to pick the lilies.

01:19:24.000 --> 01:19:27.000
I am my beloved's, and my beloved is mine.

01:19:27.000 --> 01:19:31.000
every Jewish wedding. I am my beloved and my beloved is mine.

01:19:31.000 --> 01:19:37.000
He shepherds among the lilies. You are beautiful, my darling, like Tiritsa.

01:19:37.000 --> 01:19:43.000
is Jerusalem. Awesome is bannered hosts.

01:19:43.000 --> 01:19:51.000
Does this have to do with our text?

01:19:51.000 --> 01:19:56.000
This is the classical music.

01:19:56.000 --> 01:19:59.000
washing tradition.

01:19:59.000 --> 01:20:07.000
Would someone like to read?

01:20:07.000 --> 01:20:13.000
You know you want to.

01:20:13.000 --> 01:20:26.000
You are beautiful, my darling, like pizza. Rabbi Yehuda opens this verse to be about cover note. You are beautiful, my darling, I hear it desired.

01:20:26.000 --> 01:20:38.000
These are the carbon notes. As you achieve mutual desire with God via Corbonate, as in Leviticus 1.4, for it to be desired for their atonement.

01:20:38.000 --> 01:20:49.000
Lovely as Jerusalem. These are the fully Apolys in Jerusalem as Ezekiel, like the consecrated flock.

01:20:49.000 --> 01:20:55.000
Like, uh… I can't see, like the flock of Jerusalem.

01:20:55.000 --> 01:21:03.000
So let's stop there.

01:21:03.000 --> 01:21:07.000
Not the literal springing of the thing.

01:21:07.000 --> 01:21:09.000
to be killed.

01:21:09.000 --> 01:21:11.000
And the flesh, and the blood.

01:21:11.000 --> 01:21:14.000
Although, plenty of that.

01:21:14.000 --> 01:21:17.000
Spiritually, at the core of

01:21:17.000 --> 01:21:27.000
What are the cornba nodes?

01:21:27.000 --> 01:21:28.000
A rising prayers, what else?

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Our rising prayers.

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The sense of having made the connection with God.

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The sense of having made the connection with God mouse.

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Iris.

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All we need is all of them.

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You are beautiful, my darling, like Tiritsa.

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Tiritsa is the Hebrew word for desired.

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You are the coordinate in this understanding.

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Not to be ripped apart.

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But to be offered, we can.

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From our songs, for it to be desired.

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for transformation.

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ourselves.

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Now, let's get really heretical, ladies.

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There's a lovely mid-rash.

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When it came time to build…

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The golden calf.

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The women wanted none of it.

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It was the men.

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More jewelry back then. I mean, they wore earrings, and they took off their earrings, and they gave it.

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to Aaron. And out came the priest. I'm sorry, out came the golden calf.

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If you look at the Torah, it literally says, you know, Moses goes to his big brother and says, big brother, what did you do?

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But the women wanted nothing of it.

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And so now she's machine robber.

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Picks it up here.

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someone like to fish eating?

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Another matter. You are beautiful, my darling, like Tirza.

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These are the women of the desert of Malaysian, as Rob said.

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the women of the desert generation were upright.

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They stood and asserted themselves.

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And did not give their rings for the golden kin.

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They said, if the Holy Blessed One would smash,

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Hard idol. So…

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offering of Corbra not without the humble heart.

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They said that the Holy Blessed One would smash a hard idol, a physical thing.

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Call the Father all the more so. Call Chicane.

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offerings of the Korban out without the humble heart that's open to love.

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We are the Corvana.

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ISU said love. That's it.

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It's humility, it's love, it's care.

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Oh, I threw this gold into the fire, and out came this calf.

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The thing is just the vehicle. It's like the envelope.

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I wonder if what's inside the omni.

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is…

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are at our heart, our beauty, our inherent care.

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That's the real offering.

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The humility. That's the offering.

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The fact that we bring the vane.

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is a way to focus that.

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And so we have successors.

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It's like a marriage isn't a ring.

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A ring is a thing that one gives in order to symbolize

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a connection that's there, whether the ring is there or not.

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There are some emotions in the room, I am seeing them.

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On faces, what's in the room?

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Let's harvest a few of them. We'll come in for a landing and then stay on.

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Except I see…

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But you can't sing, you're seeing me, so hold on.

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not really fair when you have sunglasses.

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The future's so bright.

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Susan, you're unmuted.

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It's feelings of sort of awe and, um… 100.

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Joe Murin muted that deal.

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I get the sense of people, people only struggle. How do I do enough?

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to make it. What do I have to do so that my message is heard?

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Uh, who do I have to please? And what if I don't get a good reaction from the people around me? Which, of course, brings me to the fact that the offering, you know, the offerings and so forth were, as you said, communal.

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People had to see you do it to verify it. No one has to verify your relationship with yourself or God.

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And Judaism's a team sport.

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There's something very important about our cunality.

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our collectivity. Absolutely.

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But it is not our individual journey.

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which one I serve some purposes in the individual

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A journey where people choose to express that in communal terms.

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But it still isn't our journey, it's yours.

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I mean, we're on our own journey.

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But we're not on your journey for you.

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Correct. Which is why…

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None of us bleeds and beating the PJ.

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a professional Jew.

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Who was next, was it? Delia?

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Um, I can't remember the quote, but it is in our Jewish scripture that the heart rests on the kidneys, and we also have, um… You know, the only thing is not to make yourself afraid that somehow.

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finding a way to… develop safety.

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in a world of life and death. allows the heart to open.

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Yes. Uh, so the latter of those is Nachman of Breslev.

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often mistranslated as the only thing is not to be afraid, but it's not about that.

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never… he never said, don't be afraid, of course we're afraid, we're human.

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The issue is not to make ourselves afraid, not to…

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Fearify ourselves in a way that separates us.

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And I think the heart-kidney connection, if memory serves, is Jeremiah.

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Jeremiah speaks, uh, speaks for God and says, you know, I, I, I speak to the heart.

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Yes, thank you. Right.

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I test the kidneys, but it's really like… I think it's more exploratory.

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the kidneys, um…

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Right.

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No. It's pro… it's probed the kidneys.

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There it is, right? So, it's, it's…

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I understand it as a metaphor for our deepest internality,

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others who will see kidney.

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And they will understand it in terms that are not… that they just don't rock for me.

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because I'm not a Chinese medicine person, I'm… it's just not the way I'm wired, but there's a… there's a

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in that as well.

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Yes, because in Chinese medical understanding, all organs have an emotional continuum.

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Right.

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and kidneys are fear. If they're out of balance and faith if they're in balance.

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Thank you, Ellen Ruth, and I think we're gonna stop the recording and stay on.

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The question I asked at the beginning, why are we looking at this if we don't do this anymore?

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My experience of today's teaching is that we went on a spiritual archaeological dig,

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And that what I… what happened for me is I understand more deeply the intentions

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of spirituality, of prayer,

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From look, it's like the kernel of the truth.

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Yes. Yes.

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Um, we went back to the beginning. What was our intention?

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Yeah, yeah, this is Judaism 101.

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Not Judaism 101 like Introduction to Judaism.

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Like, the earliest form thereof.

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Right? It's the archaeology that…

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is apt, because this was the first.

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This was the first communal spiritual system.

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Let me ask you that, and what happens after that? And, you know, at this point, we're way above my Zoom screen.

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rests on this foundation of intention.

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And shifting spiritual states, and it's not about the thing. It's about us.

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The thing just becomes the envelope.

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With a letter inside it.

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So with that, we're gonna bless you with

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Well, it's easy for me to bless you with all a Shabbat of light.

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We'll take it.

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So, I guess you did a lot of that.

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And some of this…

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Maine?

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Blessings for finding…

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And expressing that which is me came back.

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From and through each of you.

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Sake of spiritual openness.

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of this month of Nissan.

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And if we happen not to see you next week, though, you…

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We wish you a sweet and joy-filled Passover.

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Next week, we will be on…

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for Pesach.

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There is no Torah portion that week.

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And we will pick up.

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following the week, we will send a message to everyone to remind.

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So Shabbat Shalom.

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Hello and friend.

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like some mayor.

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Happy Spring!

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Oh, mate!

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And I'll stop the recording.