~ Rabbi Shefa Gold's Torah Journeys ~
Vayikra
(And He Called)
LEVITICUS 1:1 - 5:26
The book of Leviticus begins with the Laws of sacrifice for the individual, the
congregation and the priests.
AS WE STEP INTO THE BOOK OF LEVITICUS, we move to another level of
spiritual development and pause to take stock of our journey. Genesis
can be read as the descent of the soul and its contraction into physical
form. It is the story of incarnation and as the story ends we find ourselves
enslaved in the narrow perspectives of physical reality.
Exodus then shows us the path of liberation, the awakening of the soul
to its true essence, which interpenetrates the Divine Essence. God must
find a way into our hearts and we must find a way into the heart of Reality… which is God-consciousness. The story of Exodus ends with the building
of the Mishkan, which is the vehicle for this interpenetration. Through
the Mishkan we learn that our Freedom depends on our connection to
God and our willingness to make a holy space within us and between us
for God to dwell.
How can we sustain this connection, this state of holy freedom?
This is the question addressed by the book of Leviticus. So often the
complications of life seem to draw us away from the perspectives of holiness.
We become alienated, distracted, complacent, blind to what is essential;
deaf to the music at the core of silence; numb to the mystery that
dwells at the heart of this life. Our daily struggles sometimes close us off
from the flow of the Great Love.
The blessing of Vayikra is the call to come into harmony, balance, connection
and intimacy with the God who has freed us for this love… and
not only to return, but to establish for ourselves a system of continual
returning.
THE MEDICINE that Vayikra gives us for the dis-ease of our alienation
from God is described in the language of Korbanot, the "sacrifices."
Literally, Korbanot means "bringing ourselves near" again to God. The
Korbanot were a powerful and eff ective means of engaging all of the senses,
witnessing the power of Life and Death, and then sharing a sacred meal
in the Presence of God. The result was experienced as total purification - removal of obstructions and a re-connection to the flow of God's love
and presence. And for a time this was a spiritual technology that worked
well.
THE SPIRITUAL CHALLENGE
OUR TRADITION TELLS US that prayer now takes the place of the sacrifices. The spiritual challenge of Vayikra is to make our prayer-life as
powerful, as intense, and as effective as the sacrificial system was for our
ancestors.
Can the word of a prayer engage the senses fully? Can we taste it?
Smell it? Touch it? Feel its blood? Hear its music and the silence within
it? Witness its passage into the void? See in it the shadow of death and
the spark of life? Do we leave our prayer feeling purified, our burdens
lifted?
Our ancestors celebrated their new state of connection by sharing a
sacred meal with the priests and with God. After praying in community,
can we also make our celebrations holy? Can we eat these sacred meals - our Kiddush and Oneg Shabbat gatherings1 - knowing that each bite
of our feast is also tasted and enjoyed by God?
GUIDANCE FOR PRACTICE
THE ALTAR OF PRAYER
Vayikra describes a number of different kinds of sacrifices, each one directed
towards correcting a specific imbalance or disease of soul. This week our practice
of prayer will be guided by the images of Vayikra as we lay our words on the
altar of sacrifice. Each spiritual disease from which we suffer removes us from
God’s Presence. Our practice of prayer is meant to bring us close again.
We will first discern the particular disease that keeps us distant from God.
Then we will chant the sacred phrase that carries the power of Korban, the
power to release the obstacles that keep us separate. Each sacred phrase holds
a particular medicine that can restore our connection to the whole of Creation
and return us to God’s loving embrace.
OLAH 
THERE IS A PARTICULAR SPIRITUAL AILMENT THAT MANIFESTS AS AN
INFLATION OF THE SELF. The mind is consumed with ME. Everything
seems to depend on ME. I am obsessed by MY memories, MY plans, MY importance, MY spiritual path, MY sickness, how I might manipulate the
world to MY benefit. The medicine for this condition must sometimes be
drastic - namely, the complete nullification of self.
The Olah is the burnt offering that is completely consumed
by fire. Through the Olah we experience the
complete surrender of the self to God’s will.
In prayer, the Olah is the total surrender of "ME" into the Divine fires.
When the self is entirely given in prayer, we may experience a moment of
terror as the self dissolves. In that moment of dissolution, God welcomes
the gift of our return and breathes in the sweet savor of our fragrance
(which is the self distilled into its pure essence). God then breathes our
unique essence back into us that we might be re-created. In that moment
of Divine pleasure, we experience a great and sublime relief.
"Re-ach nicho-ach L'Yah"
a sweet savor unto God
(These are the words that I savor and contemplate as a sense of self returns
to healthy balance in relationship to the cosmos that is birthing me.)
S H ' L A M I M 
THERE IS A PARTICULAR SPIRITUAL DISEASE THAT AFFLICTS US WHEN
WE ARE CORRUPTED OR INSULATED BY OUR WEALTH AND GOOD FORTUNE. It manifests as complacency and stinginess, as a lack of passion or sense
of wonder.
The Sh'lamim is an offering of thanksgiving. It expresses
our sense of wholeness and is given in response to the
Grace we receive. Our giving allows that Grace to flow
through us. This offering always culminates in a sacred
meal shared with the givers, priests and God.
In prayer, the sh’lamim flows from our acknowledgement of the amazing
richness of Life. Through this offering, generosity is kindled in the
heart. Giving becomes the natural response to receiving. My fullness
overflows into the world and goodness is multiplied as it is shared. I let
my prayer express this wondrous overflow.
"Kosi r'vaya"2
My cup satisfies…overflowing
(These are the words that remind me that I must become a vessel through
which the abundance can flow.)
C H A T A T 
THERE IS A PARTICULAR SPIRITUAL DISEASE THAT IS CAUSED BY CARRYING
THE BURDEN OF PAST MISTAKES. It causes us shame which cuts us off
from God's love. We become defensive and seek to blame others.
The Chatat is an offering that lifts from us the sorrow of
our errors. When awareness reveals that we have acted
unconsciously, and thus have unintentionally done
damage to others, our remorse can be transformed into
resolve. The Chatat celebrates this moment of clarity,
purifying us from the obscuring effects of guilt or
shame, empowering us to turn towards God, towards
reconciliation and wholeness.
In prayer, the Chatat is the heart-song that sings us free from the
shame of our errors, and turns our mistakes into clear instructions for
repair and holiness.
"Hashiveynu Elekha v'nashuva"3
Let us turn to You and we will be turned
(These are the words that I use to extricate myself from the web of guilt
and open me to the healing power of forgiveness.)
Note: We are all at all levels of development at once. No one level has
precedence over another. Each comes into focus as we identify with that level.
1Kiddush, literally "sanctification," and Oneg Shabbat, literally "Sabbath
joy," have come to refer to the celebrations following Sabbath services,
which can range from simple cake and soda to elaborate sit-down meals.
2 Psalms 23:5
3 Lamentations 4:21
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Rabbi Shefa can be reached by email at: Shefa@RabbiShefaGold.com
Rachmiel O'Regan can be reached by email at: CDEEP@RabbiShefaGold.com
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