כִּי תֵּישָׁא - Ki Tisa

You got to the place where basic questions are steering up, and so are notions and feelings that belong to the study, in order to see the meaning of it. It has to do very much with the portion of this week, which is a very difficult one because it speaks about the inability of the vessels to contain, to receive, to partake in the light. At the moment that the presence is not actual for them, there is a desperate seeking for something that humanity, with its perception, can hold to. It's a question of what was actually broken.

I would like to claim that what was broken is the sense of determinism, which means that if it were the Torah of the Creator, or God, there would be no place. As is the case with each shattering, with each break: something needed to be shifted, or broken, in order to give space for humanity to partake, definitely for Israel to partake, in the process of reformation.

This is quite clear from what Moshe managed to achieve for humanity, or Israel as a specimen of humanity: the 13 qualities of mercy, which they could call in according to their need, to their want, or their deficiency in meaning (not their deficiency in existence) their deficiency in spirit-meaning.They could be, pray, or form, in time, through what is called a Shabbat, a place, space, which could be a place in themselves, to partake or to meet.

What used to be no gap - becomes a huge gap as Moses moves the tent of the meeting point away from the camp, not in order to punish, but in order to make the gap, or the need, clear. It is moving from a very deterministic Torah of God into a human, or a human-God, participation or partnership, in the reformation or Tikkun, meaning: in building a vessel that can host, or work with, in simile, with the nature of the light. Therefore, a question about the nature of the light is very much in place here.