There are moments when our situation dictates our next move, and there is no ambiguity about what we must do. If there were a baby in the middle of the road, for example, it is clear we should rescue the baby. In such a moment, there is no leeway for weighing options, for considering which path to take. The path is clear, and the mind is wholly present in the task at hand. We might call this active presence- being totally present and committed in one’s action.
There is also a situation we might call passive presence, or receiving presence. This could be when you receive something or behold something so satisfying that there is no part of you that is left out of the experience; there is a sense of arrival. The present is not experienced as a stepping-stone to some other moment, but the present is IT. An example of this might be beholding something awesome in nature, or even drinking a glass of water when you are parched.
Ordinarily, these moments tend to be few. The aim of spiritual work, however, is to totally reorient yourself to become fully present in every moment, to connect deeply with reality as it presents itself now, always now, in this moment. To do this, we have to shift our perspective from mind and thought to the awareness behind mind and thought. Just as both the baby in the road and the satisfying experience automatically bring one to the fullness of the present beyond thought, so we must learn to bring ourselves fully to the present, even and especially in ordinary and mundane moments.
This is the hidden message in this week’s parsha, Tzav. Throughout the Torah, when G-d tells Moses to communicate something to the Israelites, it usually says, “G-d spoke to Moses saying, ‘speak to the Israelites…’”. In this case, rather than saying, “speak to the Israelites”, it says “command the Israelites”. That’s the meaning of the word Tzav- it is the command form of the word “command”. By saying, “command” rather than “speak”, it implies a sense of intensity, and calls the one commanded to a state of presence. To receive a “commandment” is different from receiving a “suggestion” or a “possibility”; the baby is in the road, and you must act.
However, the Torah then goes on to enumerate tedious details about certain ritual sacrifices. The subject matter is not even new; it is merely a continuation of last week’s parsha, which introduced the subject (see last week’s blog entry). Why is the special word tzav used in this context?
But this is the whole point. Much of our lives are spent with ordinary, repetitive things- the daily grind of keeping things moving. The ritual sacrifices are a metaphor for how to frame the ordinary: By bringing our awareness fully into each moment, the “ordinary” is transformed into something sacred. The word for sacrifice, korban, actually doesn’t mean sacrifice at all; it means “drawing near”. The “daily grind” becomes a way of drawing near to the Ultimate, for everything is part of the Ultimate. Once the mind ceases pulling us away from this moment, we can see this moment as an opportunity to awaken, to be a vessel for consciousness.
This is also the meaning of the instructions to “keep the fire on the altar burning all night” (Lev. 6:2). The “day” represents those special experiences and deeds that bring us to the sacred and the fullness of presence. The “night” represents the ordinary and mundane, when we tend to fall asleep in the spiritual sense. To “keep the fire burning” in the “night” means to transform the ordinary into a korban- into a sacred moment through the power of awareness.
This lesson is a powerful reminder as we move into the preparation time for Pesakh (Passover). Preparing for Pesakh has a very mundane, detail-oriented aspect to it, involving going through your fridge and cabinets to find all the hameitz (foods made with wheat, oats, barley or spelt, except of course matzah) to either eliminate it or sell it. (Click here for info on traditional Pesakh preparations- and don't let it freak you out! Even a little effort at whatever level you are comfortable can be very powerful). Often, this will reveal hidden dirtiness and inspire a deep cleaning of the house. The hameitz is a symbol for ego and separation from the present. The matzah, in its flatness and simplicity, represents full intimacy with the present and freedom from ego.
So what is the lesson? The ego craves something special. It wants to be impressed, and to impress. But preparing for Pesakh is an opportunity to embrace the mundane, to discover the sacred in the cleaning of kitchen muck. In surrendering to these mundane tasks and doing them not as drudgery but as “commandment”, as mitzvah, we open ourselves to receive the true and liberating power of Pesakh.
When you eat the matzah this Pesakh, may you taste the joy, sweetness and purity of real liberation, and may your liberation bring this world a step closer to a global awakening and healing.
Hag Samayakh! Good Shaabbiiiisss!
This week begins the first parsha of the book of Leviticus, Vayikra- “He called”. It gives instructions about five different kinds of sacrifices which the Israelites were to offer. These five sacrifices can be seen as a paradigm of life, each one a symbol for a particular way of approaching this moment.
The first is the Olah, or “Elevation” offering. This offering was unique in that it was burned completely on the altar, with nothing left over. This hints at giving ourselves entirely to the task of this moment. We tend to see this moment as a mere stepping-stone to another moment, and we are often doing one thing while our minds are somewhere else. The Olah hints that if we wish to live in an “elevated” way- that is, free from mundane stresses and worries, we paradoxically need to completely bring ourselves to the mundane. We need to “burn ourselves” completely in this moment, without leaving over part of our minds to dwell on something else.
The second is the Minkha, or “gift” offering. This was a grain offering, brought by those who were not wealthy enough to bring animal offerings. This hints at the wisdom of humility and the willingness to offer of ourselves what we can, even if we think it is inadequate, or that the work required is “below” us. It is the willingness to serve the needs of this moment, without imposing our own preconceptions.
The third is the Shlamim, or “Peace” offering. This offering was brought out of gratitude and praise. It brought peace partially because the priests and the offerer both enjoyed it as food, and partially because it was supposed to have a peaceful effect on the world in general. This hints at dedicating our actions toward universal benefit for all. When we act, we do so because we have some particular motivation. If we take a moment to dedicate our actions to universal benefit, this will give our actions and even our decision-making process a special quality of openness and generosity.
The fourth and fifth are the Hatat and the Asham- the “Sin” offering and the “Guilt” offering. Their purpose was to correct and make healing for wrongs committed. It is good to remember that we have not always been perfect. Whenever we do anything, we are not acting from a clean slate, but rather we act against a hidden karmic background. Keeping this in mind will allow us to approach this moment with humility and the intention for healing whatever negativity lingers from the past. It will also help us accept what happens to us moment by moment, cleansing us from the arrogance of resisting things we don’t like- “How could this happen to me?” Instead, let us accept what is, and offer ourselves to this moment as a force of healing.
May these five offerings manifest themselves in our lives toward greater awakening to the spiritual potential of this moment, always.
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