Hebrew: Barukh attah YHVH
eloheinu melekh ha-olam, asher kideshanu b'mitzvotav, v'tzivanu la'asok
b'divrei Torah. V'ha'arev na YHVH eloheinu et divrei toratekha befinu uvfi
amekha beit Yisrael. V'niyeh anachnu v'tze'etze'einu v'tze'etza'ei amekha beit
Yisrael kullanu yodei sh'mekha v'lomdei toratekha lishmah. Barukh attah YHVH
hamelamed Torah le'amo Yisrael. Barukh attah YHVH Eloheinu melekh ha-olam,
asher bachar banu mikol ha'amim venatan lanu et torato. Barukh attah YHVH,
noten haTorah.
English
translation:
Blessed art Thou, YHVH our Elohim, King of the universe, who has made us set
apart through His commandments and commanded us to actively study Torah. Please
YHVH, our Elohim, sweeten the words of Your Torah in our mouths and in the
mouths of all Your people Israel. May we and our offspring, and the offspring
of Your people, the House of Israel, may we all, together, know Your Name and
study Your Torah for the sake of fulfilling Your desire. Blessed are You, YHVH,
Who teaches Torah to His people Israel. Blessed are You, YHVH our Elohim, King
of the universe, Who chose us from all the nations and gave us the Torah.
Blessed are You, YHVH, Giver of the Torah.
Psa 50:5 “Gather My kind ones
together to Me, Those who have made a covenant with Me by slaughtering.”
ה אִסְפוּ-לִי חֲסִידָי-- כֹּרְתֵי
בְרִיתִי עֲלֵי-זָבַח.
We don’t have an altar or a
Temple in our day, but one day we will once again make offerings to YHVH as an
opportunity to establish intimacy with Him.
In our day we can make
offerings with our lips in praise to YHVH.
Hos 14:2 Take words with you, and return to יהוה. Say to Him,
“Take away all crookedness, and accept what is good, and we render the bulls of
our lips1. Footnote: 1Heb. 13:15 - bulls, referring to
offerings.
Heb 13:15 Through Him then, let us continually offer up
a slaughter offering of praise to Elohim, that is, the fruit of our
lips,1 giving thanks to His Name. Footnote: 1Or “bulls of
our lips” - See Hosh. 14:2.
The subject of offerings
addressed here in Vayikra/Leviticus are difficult to understand. They fall
under the category of “chukkim.” Vayikra/Leviticus is the heart of the Torah.
“These are
set apart decrees about which the human mind can form no judgment. Chukkim
completely defy human intellect and understanding. From time immemorial they
have been a source of amusement, a target of scorn, and an uncomfortable and
shameful presence to the detractors of Hebraic observance. For the observant
Hebrew, they personify a mitzvah at its best; a pure, unadulterated avenue of
connection with YHVH. These mitzvoth/commandments are recognized as the
greatest, the ones capable of affecting the soul on the deepest level.
Unimpeded by the limitations of the human mind, these statutes are practiced
because of a deep desire to obey and love YHVH with all your heart.”
Joh 14:15
“If you love Me, you shall guard My commands.
2Jn 1:6
And this is the love, that we walk according to His commands.1
This is the command, that as you have heard from the beginning, you should walk
in it. Footnote: 1See 1 John 5:3, and John 14:15.
1Jn 5:2 By this we know that we love the children of
Elohim, when we love Elohim and guard His commands.
1Jn 5:3 For this is the love for Elohim, that we
guard His commands,1 and His commands are not heavy, Footnote: 1See
5:2, 2 John v. 6, John 14:15.
Let us summarize the offerings we find in the opening chapters of
Vayikra/Leviticus. We quote from a rabbinical source.
Qorbanot/Offerings.
In ancient times, a major component of Hebrew
ritual was the offering of qorbanot. An entire order of the Talmud (Kodashim,
that is, Set Apart Things) is devoted to the subject. More than 100 of the 613
Commandments as enumerated by Rambam specifically address issues related to
qorbanot.
The word "qorbanot" is usually translated
as "sacrifices" or "offerings"; however, both of these
terms suggest a loss of something or a giving up of something, and although
that is certainly a part of the ritual, that is not at all the literal meaning
of the Hebrew word. The word qorbanot comes from the Hebrew root ‘Qof’-‘Reish’-‘Beit’,
which means "to draw near," and indicates the primary purpose of
offerings: to draw us near to YHVH.
Parts of the rituals involved in the offering of
qorbanot were performed exclusively by the kohanim (priests). These rituals
were only performed in the Temple in Jerusalem. The procedures could not be
performed by anyone else, and could not be performed in any other place.
Because the Temple no longer exists, we can no longer offer qorbanot.
There are three basic concepts underlying qorbanot:
giving, substitution and coming closer.
The first is the aspect of giving. A qorban
requires the renunciation of something that belongs to the person making the
offering. Thus, sacrifices are made from domestic animals, not wild animals
(because wild animals do not belong to anyone). Likewise, offerings of food are
ordinarily in the form of flour or meal, which requires substantial work to
prepare.
Another important concept is the element of
substitution. The idea is that the thing being offered is a substitute for the
person making the offering and the things that are done to the offering are
things that should have been done to the person who is making the offering. The
offering is in some sense "punished" in place of the offerer. It is
interesting to note that whenever the subject of qorbanot is addressed in the
Torah the Name YHVH, the four-letter name of the Almighty One, is indicating
YHVH’s mercy.
The third important concept is the idea coming
closer. The essence of sacrifice is to bring a person closer to YHVH.
Purposes
of Qorbanot
Contrary to popular belief, the purpose of qorbanot
is not simply to obtain forgiveness from sin. Although many qorbanot have the
effect of expiating sins, there are many other purposes for bringing qorbanot,
and the expiatory effect is often incidental, and is subject to significant
limitations.
The purposes of qorbanot are much the same as the
purposes of prayer: we bring qorbanot to praise YHVH, to become closer to Him,
to express thanks to YHVH, love or gratitude. We bring qorbanot to celebrate
set apart days/ APPOINTED times or “moadim” (the Feasts of YHVH). Others are used to cleanse a person of ritual
impurity (which does not necessarily have anything to do with sin: childbirth
causes such impurity, but is certainly not a sin). And yes, many qorbanot, like
many prayers, are brought for purposes of atonement/covering.
The
atoning aspect of qorbanot is limited. For the most part, qorbanot only expiate
unintentional sins, that is, sins committed because a person forgot that this thing
was a sin. No atonement is needed for violations committed under duress or
through lack of knowledge, and for the most part, qorbanot cannot atone for a
malicious, deliberate sin. In addition, qorbanot have no expiating effect
unless the person making the offering sincerely repents his or her actions
before making the offering, and makes restitution to any person who was harmed
by the violation.
Types of
Qorbanot
There are many different types of qorbanot, and the
laws related to them are detailed and complicated. This section will merely
introduce some of the major types of qorbanot, their names and their
characteristics. There are many subtypes within these classifications, and some
other types that do not fit neatly into these categories.
Olah: Burnt Offering
Perhaps the best-known class of offerings is the burnt offering. It was the oldest and commonest sacrifice, and represented submission to YHVH’s will. The Hebrew word for burnt offering is olah, from the root Ayin-Lamed-Hei, meaning ascension. It is the same root as the word aliyah, which is used to describe moving to Israel or ascending to the podium to say a blessing over the Torah. An olah is completely burnt on the outer altar; no part of it is eaten by anyone. Because the offering represents complete submission to YHVH's will, the entire offering is given to YHVH (i.e., it cannot be used after it is burnt). It expresses a desire to commune with YHVH, and expiates sins incidentally in the process (because how can you commune with YHVH if you are tainted with sins?). An olah could be made from cattle, sheep, goats, or even birds, depending on the offerer's means.
Zebach Sh'lamim: Peace Offering
A peace offering is an offering expressing thanks or gratitude to YHVH for His bounties and mercies. The Hebrew term for this type of offering is zebach sh'lamim (or sometimes just sh'lamim), which is related to the word shalom, meaning "peace" or "whole." A representative portion of the offering is burnt on the altar, a portion is given to the kohanim, and the rest is eaten by the offerer and his family; thus, everyone gets a part of this offering. This category of offerings includes thanksgiving-offerings (in Hebrew, Todah, which was obligatory for survivors of life-threatening crises), free will-offerings, and offerings made after fulfillment of a vow.
Chatat: Sin Offering
A sin offering is an offering to atone for and purge a sin. It is an expression of sorrow for the error and a desire to be reconciled with YHVH. The Hebrew term for this type of offering is chatat, from the word chayt, meaning "missing the mark." A chatat could only be offered for unintentional sins committed through carelessness, not for intentional, malicious sins. The size of the offering varied according to the nature of the sin and the financial means of the sinner. Some chatatot are individual and some are communal. Communal offerings represent the interdependence of the community, and the fact that we are all responsible for each others' sins. A few special chatatot could not be eaten, but for the most part, for the average person's personal sin, the chatat was eaten by the kohanim.
Asham: Guilt Offering
A guilt offering is an offering to atone for sins of stealing things from the altar, for when you are not sure whether you have committed a sin or what sin you have committed, or for breach of trust. The Hebrew word for a guilt offering is asham. When there was doubt as to whether a person committed a sin, the person would make an asham, rather than a chatat, because bringing a chatat would constitute admission of the sin, and the person would have to be punished for it. If a person brought an asham and later discovered that he had in fact committed the sin, he would have to bring a chatat at that time. An asham was eaten by the kohanim.
Food and Drink Offerings
A meal offering (minchah) represented the devotion of the fruits of man's work to YHVH because it was not a natural product, but something created through man's effort. A representative piece of the offering was burnt on the fire of the altar, but the rest was eaten by the kohanim.
There are also offerings of undiluted wine, referred to as nesekh.
Parah Adumah: The Red Heifer
The ritual of the red heifer (in Hebrew, parah adumah) is part of one of the most mysterious rituals described in the Torah. The purpose of this ritual is to purify people from the defilement caused by contact with the dead. The ritual is discussed in Numbers 19. If you find it difficult to understand, don't feel bad; the sages themselves described it as beyond human understanding. What is so interesting about this ritual is that it purifies the impure, but it also renders the pure impure (i.e., everybody who participates in the ritual becomes impure).
It is believed by many that this ritual will be performed by the messiah when he comes, because we have all suffered the defilement of contact with the dead. Thus, the existence of a red heifer is a possible, but not definite, sign of the messiah. If the messiah were coming, there would be a red heifer, but there could be a red heifer without the messiah coming.
End quote.
This week’s Torah portion:
Lev 3:1 ‘And if that which he presents is a peace
offering, if he is bringing it of the herd, whether male or female, he brings a
perfect one before יהוה.
Lev 3:2 ‘And he
shall lay his hand on the head of his offering, and slaughter it at the door of
the Tent of Meeting. And the sons of Aharon, the priests, shall sprinkle the
blood on the altar all around.
Lev 3:3 ‘And from
the peace offering he shall bring an offering made by fire to יהוה, the fat that covers the entrails and all
the fat that is on the entrails,
Lev 3:4 and the
two kidneys, and the fat that is on them by the loins, and the appendage on the
liver which he removes with the kidneys.
Lev 3:5 ‘And the
sons of Aharon shall burn it on the altar upon the burnt offering, which is on
the wood, which is on the fire, as an offering made by fire, a sweet fragrance
to יהוה.
Lev 3:6 ‘And if
that which he presents is from the flock, for a peace offering to יהוה, male or female, he brings a perfect one.
Lev 3:7 ‘If he is
bringing a lamb as his offering, then he shall bring it before יהוה,
Lev 3:8 and shall
lay his hand on the head of his offering, and slaughter it in front of the Tent
of Meeting, and the sons of Aharon shall sprinkle its blood on the altar round
about.
Lev 3:9 ‘And from
the peace offering he shall bring near – as an offering made by fire to יהוה – its fat, all the fat tail which he
removes close to the backbone, and the fat that covers the entrails and all the
fat that is on the entrails,
Lev 3:10 and the
two kidneys and the fat that is on them by the loins, and the appendage on the
liver, which he removes with the kidneys.
Lev 3:11 ‘And the
priest shall burn them on the altar as food, an offering made by fire to יהוה.
Lev 3:12 ‘And if
his offering is a goat, then he shall bring it before יהוה,
Lev 3:13 and shall
lay his hand on its head and slaughter it before the Tent of Meeting. And the
sons of Aharon shall sprinkle its blood on the altar all around.
Lev 3:14 ‘And from
it he shall bring his offering, as an offering made by fire to יהוה, the fat that covers the entrails and all
the fat that is on the entrails,
Lev 3:15 and the
two kidneys and the fat that is on them by the loins, and the appendage on the
liver, which he removes with the kidneys.
Lev 3:16 ‘And the
priest shall burn them on the altar as food, an offering made by fire for a
sweet fragrance. All the fat belongs to יהוה.
Lev 3:17 ‘An everlasting
law throughout your generations in all your dwellings: you do not eat any fat
or any blood.’ ”
Midrash:
In
the Messianic restoration we have come to believe and exercise our faith to
enter into a dimension of life and living previously not known to man. There is
a measure of this abundant life available to us now, however we believe His life in us will eventually be far
superior to what our first parents experienced in the garden.
Speaking
of the coming age Shaul said:
1Co 2:7 But we speak the wisdom of Elohim, which was
hidden in a secret, and which Elohim ordained before the ages for our esteem,
1Co 2:8 which no one of the rulers of this age knew,
for if they had known, they would not have impaled the Master of esteem.
1Co 2:9 But as it has been written, “Eye has not
seen, and ear has not heard, nor have entered into the heart of man what Elohim
has prepared for those who love Him.”1 Footnote: 1Isa.
64:4.
1Co 2:10 But Elohim has revealed them to us through
His Spirit. For the Spirit searches all matters, even the depths of
Elohim.
1Co 2:11 For who among men knows the thoughts
of a man except the spirit of the man that is in him? So also, the thoughts
of Elohim no one has known, except the Spirit of Elohim.
1Co 2:12 And we have received, not the spirit of the
world, but the Spirit that is from Elohim, in order to know what Elohim has
favourably given us,
1Co 2:13 which we also speak, not in words which man’s
wisdom teaches but which the Set-apart Spirit teaches, comparing spiritual matters
with spiritual matters. (First Writings with the Second Writings)
1Co 2:14 But the natural man does not receive the matters
of the Spirit of Elohim, for they are foolishness to him, and he is unable to
know them, because they are spiritually discerned.
1Co 2:15 But he who is spiritual discerns indeed all matters,
but he himself is discerned by no one.
1Co 2:16 For “Who has known the mind of יהוה? Who shall
instruct Him?” But we have the mind of Messiah.
Shaul goes on to describe another mystery
which he describes as a “great” mystery.
Eph 5:30 Because we are members of His body, of His
flesh and of His bones.
Eph 5:31 “For this cause a man shall leave his father
and mother and be joined to his wife, and the two shall become one flesh.”
Eph 5:32 This secret is great, (Gk “mega”) but I speak
concerning Messiah and the assembly.
The
Greek word for mystery is moos-tay'-ree-on
from a derivative
of μύω
muō (to shut the
mouth); a secret or “mystery” - through the idea of silence.
The question is “do we
understand the depth of the mystery of marriage”?
The two most intimate
relationships we can have on earth are with our wives and with YHVH through Messiah.
Returning to our subject of the tabernacle and the offerings - some of
the sages related the service of the Temple to an intimate relationship between
YHVH and man.
Quote:
The mishkan, literally
“dwelling-place,” is the place where Elohim and Israel meet.1 It is here that
Elohim’s set apart presence, the Shechinah
(from the same root as mishkan), dwells in
the midst of Israel. It is the means by which Elohim becomes present in the
very center of the Israelite community and in the hearts of the Israelites. Elohim
instructs, “let them
make me a mishkan and I will
dwell (shakhanti) within
them (betokham).”2 The
Sefat Emet, a Polish Chassidic master, reads this as “within them truly” (betokham mamash).
That is, Elohim will dwell within the very essence of each Israelite.
Prior
to the mishkan, the Israelites’
relationship with the set apart was with the transcendent, miraculous Elohim of
the splitting of the Red Sea and the revelation at Sinai. At Sinai, the people
trembled in fear at the awesome revelation of the set apart “kodesh” and
retreated from a direct personal encounter.3 It is only through the mishkan, the
earthly dwelling place of Elohim, that a more intimate encounter becomes
possible. Indeed, the mishkan is not just any meeting place, but, the midrash literature
make clear, a place of great intimacy, the bridal chamber of Elohim and Israel
where the truest level of intimacy can manifest after the marriage at Mt.
Sinai.4
The
intimate erotic nature of the mishkan
can be seen in the beautiful fabrics and the fine
metals which are the adornments of the Shekhinah, the set apart bride, and the hangings of Her wedding chamber.5
Similarly, the cherubim in the mishkan, who face each other with outspread wings, are, we are told in the
Talmud, in fact intertwined in an erotic embrace,6 and erotic significance is
given to other verses and gifts.7 Finally, following the midrash, we can see
the similarity between the word for “completing” (vayakhal or kalot) the mishkan8 and the
word for “bride” (kalah), an indication that the completion of the mishkan was also the
consummation of the set apart marriage of Yisrael and her Elohim.9
In
the process of constructing the mishkan,
then, Elohim is transformed from the awesome set
apart Other, unapproachable and incomprehensible, to the intimate divine
Beloved, present in the midst of Israel. It is the act of generosity, the very
process of giving, that actualizes the opening of the heart that in turn makes
intimacy possible.
1
Called, as it is, the Tent of Meeting, Shmot 35:21, 38:8
2
Shmot 25:8
3
Shmot 19:16, 20:15-18
4 See
the opening drashot of Pesikta
de-Rav Kahana and Zohar II 179b, I 239a
5
Shmot 35:5-8; see Zohar II 235a
6
Shmot 37:9, Yoma 54a
7 For
instance, we find hidden erotic significance in the peculiar verse which reads
literally, “and the men came on the women, all the generous of heart….” (Shmot
35:22). Similarly, the donations of the women’s mirrors are accepted because of
their erotic significance (Shmot 38:8 and Rashi there).
8 Bereshit 2:2, Shmot 40:33, Bamidbar 7:1, I
Melachim 7:40
9 See
the opening drashot of Pesikta
de-Rav Kahana.
Our sages teach us that the laver and basin were not
made from the regular delivery of donations that were given for the purpose of
constructing the vessels of the Mishkan. The laver was made from brightly
polished sheets of copper that the women had used as mirrors. That’s right.
When the Hebrew men were slaves in Egypt, and had no strength for intimacy at
the end of their brutally hard long days, the women would beautify themselves
in front of these mirrors in order to be attractive to their husbands.
YHVH tells Moshe that these mirrors are more beloved before Him than all the
other donations received in the construction of the Mishkan. He
tells Moshe to accept them, and so Moshe does. Indeed, theses mirrors, now
lavers, continue to play a role in marital harmony in the service of the
Mishkan, and later the Beit Hamikdash/Temple –Rashi - Rabbi Ari Enkin. End quote.
The image of marriage and intimacy even amongst believers has not truly
ignited a passion amongst humanity to see the similarities between earthly
marriage and heavenly marriage. That’s why YHVH is going to do something new
regarding the intimate nature of a relationship between a man and his wife.
Jer 31:22 “Till when would you turn
here and there, O backsliding daughter? For יהוה has created what is new on earth: a woman
encompasses a man!”
Jer 31:25 “For I shall fill the weary being, and I
shall replenish every grieved being.”
Jer 31:27 “See, the days are coming,” declares יהוה, “that I shall
sow the house of Yisra’ĕl and the house of Yehuḏah
with the seed of man and the seed of beast.
Jer 31:31 “See, the days are coming,” declares יהוה, “when I shall
make a new covenant with the house of Yisra’ĕl and with the house of Yehuḏah1,
Footnote: 1See Heb. 8:8-12, Heb. 10:16-17.
Jer 31:32 not like
the covenant I made with their fathers in the day when I took them by the hand
to bring them out of the land of Mitsrayim, My covenant which they broke,
though I was a husband to them,” declares יהוה.
Jer 31:33 “For
this is the covenant I shall make with the house of Yisra’ĕl after those days,
declares יהוה: I shall put My Torah in their inward
parts, and write it on their hearts. And I shall be their Elohim, and they
shall be My people.
Some prophetic scholars believe the anti - messiah will
aggressively promote a homo sexual agenda.
Dan 11:36 “And the sovereign shall do as he pleases,
and exalt himself and show himself to be great above every mighty one, and
speak incredible matters against the Ěl of mighty ones, and shall prosper until
the wrath has been accomplished – for what has been decreed shall be done –
Dan 11:37 and have no regard for the mighty ones of his
fathers nor for the desire of women,
nor have regard for any mighty one, but exalt himself above them all.
The history of the Christain church has presented human sexuality as
defiling and against the will of YHVH.
There
can be little doubt that Christianity has a long history of being extremely
negative about sex. Much of this is due to the negative influence of The Church Fathers.
Here are a few quotes:
"We
Christians marry only to produce children" - Justin Martyr (c. 100–165) .
Augustine was probably the most influential
Christian theologian of all time. He has played a major role in formulating the
traditional Christian doctrine of Original Sin. Augustine believed sin had its
beginning in sexual desire.
St. Gregory (330-395), Bishop of Nyassa, taught that the
sexual act was an outcome of the fall and that marriage is the outcome of sin.
Saint Jerome was the most
learned of the Fathers of the Western Church. Jerome is best known as the
translator of the Bible from Greek and Hebrew into Latin. Saint Jerome had what
many describe as an anti-sexual obsession.
“Sexual
Influence of The Church's Founding Fathers
The churches Founding Fathers had a profound and lasting impact on much of Christianity's teachings regarding sex. Much of their influence was extremely negative. To a large extent, they were a product of their times, influenced heavily by Greek, Roman and Persian teachings and traditions. They pushed the Apostle Paul's preference for celibacy to the limit, while lashing out against all sex. Fathers like Tertullian, Jerome, and Augustine promoted.
The churches Founding Fathers had a profound and lasting impact on much of Christianity's teachings regarding sex. Much of their influence was extremely negative. To a large extent, they were a product of their times, influenced heavily by Greek, Roman and Persian teachings and traditions. They pushed the Apostle Paul's preference for celibacy to the limit, while lashing out against all sex. Fathers like Tertullian, Jerome, and Augustine promoted.
Robert T. Francoeur summarizes how
Christianity got so negative about sexual relationship:
To
understand the evolution from the early sex-affirming Hebraic culture to
Christianity's persistent discomfort with sex and pleasure, we have to look at
three interwoven threads: the dualistic cosmology of Plato [i.e. the soul and
mind are at war with the body], the Stoic philosophy of early Greco-Roman
culture [i.e., nothing should be done for the sake of pleasure], and the
Persian Gnostic tradition [i.e., that demons created the world, sex and your
body—in which your soul is trapped, and the key to salvation is to free the
spirit from the bondage of the body by denying the flesh].
Within
three centuries after Yahshua, these influences combined to seduce Christian
thinkers into a rampant rejection of human sexuality and sexual pleasure.
Another quote: Human sexuality from a
Hebraic perspective.
The concept of purity and
impurity as mandated by the Torah and applied within Jewish life is unique; it
has no parallel or equivalent in this postmodern age. Perhaps that is why it is
difficult for the contemporary mind to relate to the notion and view it as
relevant.
The alleged
incompatibility of sexuality and spirituality -- more precisely, their
antithetical nature -- is a notion that, while foreign to Torah thought, is
attributed by many to Judaic philosophy under the larger and completely
mythical rubric of a "Judeo-Christian" creed. Few concepts have done
more harm than this widespread misapprehension.
Within that consecrated union, the expression of human sexuality is a mandate, a mitzvah. In fact, it is the first mitzvah in the Torah and one of the holiest of all human endeavors.
Moreover, human lovemaking signals the possibility and potential for new life, the formation of a new body and the descent from heaven of a new soul. In their fusing, man and woman become part of something larger; in their transcendence of the self, they draw on, and even touch, the Kodesh (set apartness). They enter into a partnership with YHVH; they come closest to taking on the set apart attribute of creator. In fact, the set apartness of the intimate union remains unmitigated even when the possibility of conception does not exist. In the metaphysical sense, the act and its potential remain linked.
Human sexuality is a primary force in the lives of a married couple; it is the unique language and expression of the love they share. A strong relationship between husband and wife is not only the backbone of their own family unit but is integral to the world at large. For the blessings of trust, stability, continuity, and, ultimately, community, all flow from the commitment they have to each other and to a joint future.
In reaffirming their commitment, in their intimacy, the couple adds to the vibrancy and health of their society, of humanity, and ultimately to the fruition of the Divine plan: a world perfected by man. In their private, personal togetherness, they are creators of peace, harmony, and healing -- on a micro- cosmic scale but with macrocosmic reverberations -- and as such are engaged in the most sacred of pursuits.
In this light it becomes clear why marital relations are often referred to as the Set Apart Temple of human endeavor. And entrance to the Kodesh always was, and continues to be, contingent on ritual purity.
While we cannot presently serve YHVH in a physical Temple in Jerusalem, we can erect a sacred shrine within our lives. Immersion in the mikvah is the gateway to the kodesh ground of conjugality. End quote.
Baruch atah YHVH, Eloheynu,
Melech ha-‘Olam, asher natan lanu Toraht-emet, v’chay-yeh o’lam nata-b’tochenu.
Baruch atah YHVH, noteyn ha-Torah. Ameyn.”
(Blessed are you YHVH, our Elohim, King of the
Universe, you have given us your Torah of truth, and have planted everlasting
life within our midst. Blessed are you, YHVH giver of the Torah – Ameyn
Please
note these notes are under construction and are subject to correction and are
in no way a final authority on any subject.