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Last week’s blog emphasized that embedded within the tapestry of our lives there are specific experiences created for us by God that we should focus on and engage. To convey this idea, the parashah utilized the words ShaeM (שם name), allegorically meaning “what is put forth (in experience)”1 and LeHheM (לחם bread), allegorically meaning “what can be gotten into closely (of experience).”2 These two words were joined in construct phrases with the words Elohim (אלהים), meaning “of God’s guidance being presented in experience”3 and QaDShi (קדשי), allegorically meaning “of what is brought forward of me.”4 Therefore, our goal is to tease out the things put
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The verb KaHaeN (כהן) means “to perform with precise and mindful intention” or “to give something precise and mindful attention.”1 Even though, in Judaism, we are divided into Kohanim (כהנים priests), L’viim (לוים escorts), and Israelites; we are all to behave as kohanim, as those who perform in life with precise and mindful intention – for we are to be a kingdom of priests and a holy nation (Exod. 19:6). There are two realms in which a person can be precise and mindfully attentive – the realm of the particular and the realm of the expansive and comprehensive. As stated in the parashah, one of the responsibilities of the priest is to bring close the bread of
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In the chapter before parashat Sh’mini (chapter 8 of Leviticus), Moshe anoints not only Aharon, but also all that is in the mishkan, the altar, the basin and its base. The verb for anointing, MaShaHh (משח), is a direct descendant of the verb MaShaH (משה to draw out). An anointing is a drawing out of oil upon an object or person indicating that that person or thing has been drawn out to fulfill a special function. Allegorically, the Torah is designed to bring us closer to God’s bringing forth of existence in order for us to mentally process and engage what is made available to us in experience. In order to achieve this, we utilize our mental faculty of bringing things to lig