Consciousness seeks its own reflection by the very nature of the operation of what is to be and the definition of what it is to be. Everything that is contained within Consciousness is moving towards perfection in that the flow of the divine is increasingly perceived and by that perception that flow becomes clearer and more fluid in its sending forth. The Zohar speaks about this refining process that is akin to the refinements that are intended by the sacrifices of Shemini.
Zohar Shemini 95. It is written: “Take away dross from the silver and a vessel emerges for the refiner. Take away the wicked from before the King and His throne shall be established in Righteousness” (Mishlei 25:4). Come and behold: when the wicked become numerous in the world, the throne of the Holy King, is established in Judgment and is drawn by Judgment. Its flames burn the world, but when the wicked are removed from the world, then “His throne shall be established in righteousness (lit. ‘Chesed’),” and not in Judgment. What does this mean?
The indwelling of divinity is the subject of the above passage. Because of the many distractions that take place within the pathways of Righteousness are obscured and yet when they are made clear by the flames which burn the world and the wicked the ‘throne is established in righteousness.’
Imagine you are thinking about a specific problem seeking an answer but then you are besieged by thoughts that are contrary to the answer and indeed lead you away from the answer. These thoughts then are ‘wicked’ to the solution and have to be burned away by the fires of intention and intense concentration. Only then can the solution then appear in the clear light before you. The same is true of our perception of the divine. The distractions of worldliness interject chaos and uncertainty but when we persist in our seeking through Torah study the deepest meanings within then the divine begins to shine, the dross of worldliness drops away and we approach the unity that we have long sought after.
Following the deaths of Nabab and Abihu, Aarons two sons Moshe inquires of Aaron about why his other sons have not eaten the holy sacrifices within the bounds of the Mishkan.
Vayikra 10:17. “Why did you not eat the sin offering in the holy place? For it is holy of holies, and He has given it to you to gain forgiveness for the sin of the community, to effect their atonement before the Lord!
This happens right after Moshe tells them to make sure and eat the sin offering in the holy place. Aaron’s answer is the following.
Vayikra 10:19. And Aaron spoke to Moses, “But today, did they offer up their sin offering and their burnt offering before the Lord? But [if tragic events] like these had befallen me, and if I had eaten a sin offering today, would it have pleased the Lord?”
Aaron and his sons were in no state of mind to effect the transformations that are implicit in the sacrifices that were to be eaten. His heart was heavy and therefore they did not partake of these sacrifices in the holy place because that holy place in addition to being inside of the Mishkan is also inherently a part of their Consciousness. Since their Consciousness was consumed with grief it would not have been fitting for them to perform their holy duties.
This speaks to the state of mind that must accompany our approach to holiness. Our hearts have to be clear and our intention certain. Only then will the Shechinah appear as the arbiter of that connection bringing in communion with the above. B”H
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