When
God began to create heaven and earth—the earth being unformed and void, with
darkness over the surface of the deep and a wind from God sweeping over the
water—God said, ‘Let there be light’;
and there was light. God saw that
the light was (benevolent), and God separated the light from the darkness. God called the light Day, and the darkness
(Adonai) called Night. And there was
evening and there was morning, a first day.
God
said, ‘Let there be an expanse in the midst of the water, that it may separate
water from water.’ God made the expanse,
and it separated the water which was below the expanse from the water which was
above the expanse. And it was so. God called the expanse Sky. And there was evening and there was morning,
a second day.
God
said, ‘Let the water below the sky be gathered into one area, that the dry land
may appear.’ And it was so. God called the dry land Earth, and the
gathering of waters (Adonai) called Seas.
And God saw that this was (benevolent).
And God said, ‘Let the earth sprout vegetation: seed-bearing plants, fruit trees of every
kind on earth that bear fruit with the seed in it.’ And it was so. The earth brought forth vegetation: seed-bearing plants of every kind, and trees
of every kind bearing fruit with the seed in it. And God saw that this was (benevolent). And there was evening and there was morning,
a third day.
God
said, ‘Let there be lights in the expanse of the sky to separate day from
night; they shall serve as signs for the
set times—the days and the years; and
they shall serve as lights in the expanse of the sky to shine upon the earth.’ And it was so. God made the two great lights, the greater
light to dominate the day and the lesser light to dominate the night, and the
stars. And God set them in the expanse
of the sky to shine upon the earth, to dominate the day and the night, and to
separate light from darkness. And God
saw that this was (benevolent). And
there was evening and there was morning, a fourth day.
God
said, ‘Let the waters bring forth swarms of living creatures, and birds that
fly above the earth across the expanse of the sky.’ God created the great sea monsters, and all
the living creatures of every kind that creep, which the waters brought forth
in swarms, and all the winged birds of every kind. And God saw that this was (benevolent). God blessed them, saying, ‘Be fertile and
increase, fill the waters in the seas, and let the birds increase on the
earth.’ And there was evening and there
was morning, a fifth day.
God
said, ‘Let the earth bring forth every kind of living creature: cattle, creeping things, and wild beasts of
every kind.’ And it was so. God made wild beasts of every kind and cattle
of every kind, and all kinds of creeping things of the earth. And God saw that this was (benevolent). And God said, ‘Let us make man in our image,
after our likeness. They shall rule the
fish of the sea, the birds of the sky, the cattle, the whole earth, and all the
creeping things that creep on earth.’
And God created man in (Adonai’s) image, in the image of God (Adonai)
created him; male and female (Adonai)
created them. God blessed them and God
said to them, ‘Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of
the sky, and all the living things that creep on earth.’
God
said, ‘See, I give you every seed-bearing plant that is upon all the earth, and
every tree that has seed-bearing fruit;
they shall be yours for food. And
to all the animals on land, to all the birds of the sky, and to everything that
creeps on earth, in which there is the breath of life, I give all the green
plants for food.’ And it was so. And God saw all that (Adonai) had made, and
found it very (benevolent). And there
was evening and there was morning, the sixth day.
The
heaven and the earth were finished, and all their array. On the seventh day God finished the work that
(Adonai) had been doing, and (Adonai) ceased on the seventh day from all the
work that (Adonai) had done. And God
blessed the seventh day and declared it holy, because on it God ceased from all
the work of creation that (Adonai) had done.
Such is the story of heaven and earth when they were created.
Beresheit 1:1 – 2:4
अΣO אن冬宮 Comment: Within our work with our अΣO אن冬宮, we are inspired to
fulfil our intrinsic purpose within life, and we are awakened to how our lives
and our purpose is derived from, and exists in harmony with, Creation. Throughout our respective traditions, there
are many different explanations and beliefs regarding Creation. And these explanations and beliefs
significantly determine how we, and our respective communities, behave and
interact with each other and the Universe.
Each of our Creation narratives also respectively affirm our respective
existence within life and this Universe, as well as the perpetuation of our
respective lives within this Universe:
where we live, the occupations we endeavour, the produce we consume, the
spouses we marry, the children we bear, the rituals we practise, and
additionally. Our respective Creation
narratives affirm our respective belonging within the Universe. Our अΣO אن冬宮 is a venue for discussing our respective
Creation narratives, without the necessity of debating or convincing each
other. That is part of the purpose of
our अΣO אن冬宮, and it is through
this purpose that we affirm: we belong
in this Universe. We belong on this
Earth. We belong within our Cuyahoga
area. We belong within our Φ; स.僧伽.С.Σ.ω.S.
.サンガ.ᄉ.س.
.:*.U.ส.ש. And we belong within our UNI Village. As in any case where esoteric-based ideology
meets material pragmatism, there are politics within the tangible establishment
and operations of our अΣO אن冬宮.
Individuals solicit compensation for the land and resources that we
utilise to establish and sustain our अΣO אن冬宮.
And so, our अΣO אن冬宮 must also be reconciled with the
respective politics of the many different ideologies and pragmatisms (of our
respective communities) that surround us.
And rather than reverting to conventional methodologies of utilising
national currencies, and asserting official land claims within the United
States, or any other national sovereignty of contemporary convention, we
operate without money and beyond the domain of any conventional national
sovereignty. Through our purpose in
bringing together families and friends from different religious and traditional
communities, we establish our inherent belonging within our UNI Village, within
our Φ; स.僧伽.С.Σ.ω.S.
.サンガ.ᄉ.س.
.:*.U.ส.ש, within our
Cuyahoga area, within Earth, and within the Universe. And within our belonging, our families and
friends belong; our work belongs; our programmes and celebrations belong; our classes belong; our hospitality and service belong. And we trust that the intrinsic merit within
our benevolent purpose is increasingly reconciled within contemporary
conventional politics, so that we can better manifest our work within our अΣO אن冬宮 and the Universe.
When
the LORD God made the earth and heaven—when no shrub of the field was yet on
earth and no grasses of the field had yet sprouted, because the LORD God had
not sent rain upon the earth and there was no man to till the soil, but a flow
would well up from the ground and water the whole surface of the earth—the LORD
God formed man from the dust of the earth.
(Adonai) blew into his nostrils the breath of life, and man became a
living being.
The
LORD God planted a garden in Eden, in the east, and placed there the man who
(Adonai) had formed. And from the ground
the LORD God caused to grow every tree that was pleasing to the sight and
(beneficial for food, with the tree of life in the middle of the garden, and
the tree of knowledge of (benevolence) and bad.
A
river issues from Eden to water the garden, and it then divides and becomes
four branches. The name of the first is
Pishon, the one that winds through the whole land of Havilah, where the gold
is. The gold of that land is
(beneficial); bdellium is there, and
lapis lazuli. The name of the second
river is Gihon, the one that winds through the whole land of Cush. The name of the third river is Tigris, the
one that flows east of Asshur. And the
fourth river is the Euphrates.
Beresheit 2:4 – 14
अΣO אن冬宮 Comment: The Jewish Torah describes the Garden of
Eden as a temporal paradise that exists without the transgressions of
humanity. Heeding the lesson of the
Tower of Babel, and acknowledging the characteristics of paradise within the
aggregate of our respective traditions, our अΣO אن冬宮 abstains from attempting to recreate the
Garden of Eden. However, we do emulate
the Peace, harmony, and prosperity of the Garden of Eden, and we cultivate this
Peace, harmony, and prosperity within our अΣO אن冬宮. To
be sure, there is immediacy, tangibility, and pragmatism within our
“utopian”-like endeavour. There are
nasty chores, regular provisions, and pesky disagreements with which to be
continually reconciled. And to do this,
we draw from the respective wisdom of our different traditions. Amidst this, we recognise the significance of
the breath of life that exists within each of us, and how maintaining
proficient, meditative breathing enhances our ability to relax, concentrate,
and facilitate such reconciliation.
The
LORD God said, ‘It is not (benevolent) for man to be alone; I will make a fitting helper for him.’ And the LORD God formed out of the earth all
the wild beasts and all the birds of the sky, and brought them to the man to
see what he would call them; and
whatever the man called each living creature, that would be its name. And the man gave names to all the cattle and
to the birds of the sky and to all the wild beasts; but for Adam no fitting helper was
found. So the LORD God cast a deep sleep
upon the man; and, while he slept,
(Adonai) took one of his ribs and closed up the flesh at that spot. And the LORD God fashioned the rib that
(Adonai) had taken from the man into a woman;
and (Adonai) brought her to the man.
Then the man said,
‘This
one at last
Is
bone of my bones
And
flesh of my flesh.
This
one shall be called Woman,
For
from man was she taken.’
Hence
a man leaves his father and mother and clings to his wife, so that they become
one flesh.
Beresheit 2:18 – 24
अΣO אن冬宮 Comment: Our अΣO אن冬宮 propagates the institution of marriage
between a man and a woman. Some of the
ways in which we do this is through building networks amongst young adults,
facilitating marriage arrangements, hosting wedding ceremonies, convening
marriage retreats and counselling workshops, and additionally. Our अΣO אن冬宮 propagates the practice of celibacy and
monasticism. We do this by convening
classes and programmes lead by Monks and Nuns, hosting monastic retreats,
accommodating monastic/ascetic practitioners, and additionally. Our अΣO אن冬宮 propagates the practice of celibacy and
monasticism. Our अΣO אن冬宮 propagates the bearing of children to
married couples. This includes providing
prenatal and birthing classes, childcare programming, family events, classes,
inter-generational activities, and additionally. Amidst our propagation of marriage, children,
and families, we also emphasise modesty and responsibility: consideration of how our respective, growing
families can maintain sustainable co-existence upon our Earth and the Universe,
amidst the natural resources that are available for us to utilise.
The
LORD said to (Avram), ‘Go forth from your native land and from your father’s
house to the land that I will show you.
I
will make of you a great nation,
And
I will bless you;
I
will make your name great,
And
you shall be a blessing.
I
will bless those who bless you
And
curse him that curses you;
And
all the families of the earth
Shall
bless themselves by you.’
(Avram)
went forth as the LORD had commanded him, and Lot went with him. (Avram) was seventy-five years old when he
left Haran. (Avram) took his wife Sarai
and his brother’s son Lot, and all the wealth that they had amassed, and the
person that they had acquired in Haran;
and they set out for the land of Canaan.
When they arrived in the land of Canaan, (Avram) passed through the land
as far as the site of Shechem, at the terebinth of Moreh. The Canaanites were then in the land.
The
LORD appeared to (Avram) and said, ‘I will assign this land to your
offspring.’ And he built an altar there
to the LORD who had appeared to him.
From there he moved on to the hill country east of Bethel and pitched
his tent, with Bethel on the west and Ai on the east; and he built there an altar to the LORD and
invoked the LORD by name. Then (Avram)
journeyed by stages toward the Negeb.
Beresheit 12:1 – 9
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, there is a considerable experience of
“Lech Lecha,” (“going forth”), much like the commandment God gives to
Avraham. Whilst we maintain our
respective relationships and allegiances with our respective families, friends,
and communities, we are also inspired to think differently from our respective
traditional indoctrinations. This “going
forth” of perspective particularly pertains to our inclination towards
recognising value, merit, and Truth, within family members and friends who
respectively belong to another community.
Whilst we are without any intention of converting to another tradition
or community, we are interested in enhancing our “aggregate community of
communities” so that we can better maintain these family relationships and
friendships. And similar to the
experience of Avraham, we receive certain criticisms, and accusations of
betrayal, for even wanting to maintain such family relationships and
friendships. And like Avraham, we are
increasingly confident that God calls us to honour such family relationships
and friendships; that the respective
edicts of compassion and righteousness, within our different religions and
traditions, teach us to honour such family relationships and friendships. And thus, we remain True to our respective
commitments and allegiances both within, and beyond, our respective
communities.
The
LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as
the day grew hot. Looking up, he saw
three men standing near him. As soon as
he saw them, he ran from the entrance of the tent to greet them and, bowing to
the ground, he said, ‘My (leaders), if it please you, do not go on past your
servant. Let a little water be
brought; bathe your feet and recline
under the tree. And let me fetch a
morsel of bread that you may refresh yourselves; then go on—seeing that you have come your
servant’s way.’ They replied, ‘Do as you
have said.’
(Avraham)
hastened into the tent of Sarah, and said, ‘Quick, three seahs of choice
flour! Knead and make cakes!’ Then (Avraham) ran to the herd, took a calf,
tender and choice, and gave it to a servant-boy, who hastened to prepare
it. He took curds and milk and the calf
that had been prepared and set these before them; and he waited on them under the tree as they
ate.
Beresheit 18:1 – 8
अΣO אن冬宮 Comment: When welcoming the three visitors, Avraham
displays a formidable example of hospitality and righteousness. Within our अΣO אن冬宮, we cultivate a culture of
hospitality. We attend to the immediate
needs of our members, providing drink, food, accommodations, clothing, and any
additional, basic provisions that we are able.
We also cultivate of culture of “cooperative hospitality,” much like
that which can be found at many international youth hostels, where members are
invited to “ver så (goud)” (“help yourself”), also communicated as, “mi casa es
su casa,” (“my house is your house”). Members
are welcome to utilise available provisions to cook meals and sleep
overnight. Coincidingly, members are
also invited to help clean and complete the chores that are necessary within
our अΣO אن冬宮.
Sarah’s
lifetime—the span of Sarah’s life—came to one hundred and twenty-seven
years. Sarah died in Kiriath-arba—now
Hebron—in the land of Canaan; and
(Avraham) proceeded to mourn for Sarah and to bewail her. Then (Avraham) rose from beside his dead, and
spoke to the Hittites, saying, ‘I am a resident alien among you; sell me a burial site among you that I may
remove my dead for burial.’ And the
Hittites replied to (Avraham), saying to him, ‘Hear us, my (leader): you are the elect of God among us. Bury your dead in the choicest of our burial
places; none of us will withhold his
burial place from you for burying your dead.’
Thereupon (Avraham) bowed low to the people of the land, the Hittites,
and he said to them, ‘If it is your wish that I remove my dead for burial, you
must agree to intercede for me with Ephron son of Zohar. Let him sell me the cave of Machpelah that he
owns, which is at the edge of his land. Let
him sell it to me, at the full price, for a burial site in your midst.’
Ephron
was present among the Hittites; so
Ephron the Hittite answered (Avraham) in the hearing of the Hittites, all who
entered the gate of his town, saying, ‘No, my (leader), hear me: I give you the field and I give you the cave
that is in it; I give it to you in the
presence of my people. Bury your
dead.’ Then (Avraham) bowed low before
the people of the land, and spoke to Ephron in the hearing of the people of the
land, saying, ‘If only you would hear me out!
Let me pay the price of the land;
accept it from me, that I may bury my dead there.’ And Ephron replied to (Avraham), saying to
him, ‘My (leader), do hear me! A piece
of land worth four hundred shekels of silver—what is that between you and
me? Go and bury your dead.’ (Avraham) accepted Ephron’s terms. (Avraham) paid out to Ephron the money that
he had named in the hearing of the Hittites—four hundred shekels of silver at
the going merchants’ rate.
So
Ephron’s land in Machepelah, near Mamre—the field with its cave and all the
trees anywhere within the confines of that field—passed to (Avraham) as his
possession, in the presence of the Hittites, of all who entered the gate of his
town. And then (Avraham) buried his wife
Sarah in the cave of the field of Machpelah, facing Mamre—now, Hebron—in the
land of Canaan. Thus the field with its
cave passed from the Hittites to (Avraham), as a burial site.
Beresheit 23:1 – 20
अΣO אن冬宮 Comment: Avraham’s acquisition of Machpelah, as a
burial site for Sarah, may be considered as 1 of the quintessential examples of
a business deal. Avraham approaches the
entire community, within a public forum, and communicates the interest in
receiving a plot of land for the purposes of burying Sarah. The community responds by recognising
Avraham’s righteousness, and soliciting Avraham to simply name any plot of
land; that the steward of that plot of
land willingly offers it to Avraham.
Doing due diligence in previously surveying the land, Avraham identifies
a specific area of land, and identifies the member of the community who is the
preceding steward of that land. That
member of the community, Ephron, responds by offering the area of land to
Avraham, as a gift. Avraham politely
refuses the offer as a gift, and instead, asks Ephron to name his price for the
area of land. Ephron names a price, and
Avraham accepts it and provides the silver to Ephron. The transaction is witnessed in front of the
entire community, and thus it is sanctioned and legitimised throughout the
community. This case study in
negotiations shows the piety and righteousness on both the side of Avraham and
that of Ephron and the Hittites. Each
side has a specific interest but yields and offers the other side to determine
the terms of the trade. Our अΣO אن冬宮 is established in a
similar manner. Whilst we abstain from
utilising money, and we abstain from recognising any legitimacy within
conventional land claims that are established through violence (usually
militaristic) or the threats thereof, we do recognise the belonging that others
maintain within the Universe, and specifically within certain areas of land
upon the Earth, and within our Cuyahoga area.
We recognise the belonging of those who 1st reside within an
area of land. We recognise the belonging
of those who currently reside within an area of land. We recognise the belonging of those who have
the strongest need for an area of land.
We recognise the belonging of those who maintain the strongest
productivity from an area of land. We
recognise the belonging of those who provide the strongest care for an area of
land. And we recognise the belonging of
those who proclaim Divinely ordained stewardship of an area of land. Whilst the relevance and extents of each of
these categories may be comparatively subjective, we utilise the total consideration
of all these categories to determine an individual’s/group’s legitimacy in
stewarding any area of land or resources.
And in the same manner, our अΣO אن冬宮 affirms our belonging through each of
these characteristics: the length of
residence within this area (our Cuyahoga area, as well as our Φ; स.僧伽.С.Σ.ω.S.
.サンガ.ᄉ.س.
.:*.U.ส.ש, and our UNI
Village); our current residence within
this area; our considerable need for
this specific area of land for our अΣO אن冬宮 (specifically
within the Northeast corner of our UNI Village, at the intersection of Louis
Stokes Blvd and Cedar Avenue); our
productivity with this area of land; the
care that we provide to this area of land;
and our Divinely-ordained belonging within this area.
The
maiden ran and told all this to her mother’s household. Now (Rivkeh) had a brother whose name was
Laban. Laban ran out to the man at the
spring—when he saw the nose-ring and the bands on his sister’s arms, and when
he heard his sister (Rivkeh) say, ‘Thus the man spoke to me.’ He went up to the man, who was still standing
beside the camels at the spring. ‘Come
in, O blessed of the LORD,’ he said, ‘why do you remain outside, when I have
made ready the house and a place for the camels?’ So the man entered the house, and the camels
were unloaded. The camels were given
straw and feed, and water was brought to bathe his feet and the feet of the men
with him.
Beresheit 24:28 – 32
अΣO אن冬宮 Comment: Lavan provides another example of
hospitality. Within a region and culture
where travel is extensive, every potential place of rest and respite maintains
a certain responsibility for providing such rest and respite. This includes the bathing of the travellers’
feet, provisions for the cattle who are travelling, food and drink, as well as
sleeping accommodations, and additionally.
In a contemporary manner, we provide similar provisions for members who
are travelling from 1000’s of kilometres away, and/or who are travelling from
next door (and even within our अΣO אن冬宮). This includes drink and food; sleeping accommodations; quiet places for rest, Prayer, Salat,
Davening, Samadhi, Meditation, Reflection;
music for celebration; washing
facilities; internet and
telecommunication connexions for international communications; and additionally.
While
he was still speaking with them, Rachel came with her father’s flock; for she was a shepherdess. And when (Yaakov) saw Rachel, the daughter of
his uncle Laban, and the flock of his uncle Laban, (Yaakov) went up and rolled
the stone off the mouth of the well, and watered the flock of his uncle
Laban. Then (Yaakov) kissed Rachel, and
broke into tears. (Yaakov) told Rachel
that he was her father’s kinsman, that he was (Rivkeh’s) son; and she ran and told her father. On hearing the news of his sister’s son
(Yaakov), Laban ran to greet him; he
embraced him and kissed him, and took him into his house. He told Laban all that had happened, and
Laban said to him, ‘You are (Truly) my bone and flesh.’
Beresheit 29:9 – 14
अΣO אن冬宮 Comment: In welcoming Yaakov (compared with Yitzak),
Lavan displays another example of hospitality.
Within our अΣO אن冬宮, we
recognise the specific needs of families, and we provide accommodations
accordingly. This includes private rooms
and additional facilities and accommodations.
So
the men took that gift, and they took with them double the money, as well as
(Benyamin). They made their way down to
Egypt, where they presented themselves to (Yosef). When (Yosef) saw (Benyamin) with them, he said
to his house steward, ‘Take the men into the house; slaughter and prepare an animal, for the men
will dine with me at noon.’ The man did
as (Yosef) said, and he brought the men into (Yosef’s) house. But the men were frightened at being brought
into (Yosef’s) house. ‘It must be,’ they
thought, ‘because of the money replaced in our bags the first time that we have
been brought inside, as a pretext to attack us and seize us as slaves, with our
pack animals.’ So they went up to
(Yosef’s) house steward and spoke to him at the entrance of the house. ‘If you please, my (leader),’ they said, ‘we came down once before to
procure food. But when we arrived at the
night encampment and opened our bags, there was each one’s money in the mouth
of his bag, our money in full. So we
have brought it back with us. And we
have brought down with us other money to procure food. We do not know who put the money in our
bags.’ He replied, ‘All is well with
you; do not be afraid. Your God, the God of your father, must have
put treasure in your bags for you. I got
your payment.’ And he brought out
(Shimon) to them.
Then
the man brought the men into (Yosef’s) house;
he gave them water to bathe their feet, and he provided feed for their
asses. They laid out their gifts to
await (Yosef’s) arrival at noon, for they had heard that they were to dine
there.
When
(Yosef) came home, they presented to him the gifts that they had brought with
them into the house, bowing low before him to the ground. He greeted them, and he said, ‘How is your
aged father of whom you spoke? Is he
still in (benevolent) health?’ They
replied, ‘It is well with your servant our father; he is still in (benevolent) health.’ And they bowed and made obeisance.
Looking
about, he saw his brother (Benyamin), his mother’s son, and asked, ‘Is this
your youngest brother of whom you spoke to me?’
And he went on, ‘May God be gracious to you, my boy.’ With that (Yosef) hurried out, for he was
overcome with feeling toward his brother and was on the verge of tears; he went into a room and wept there. Then he washed his face, reappeared, and—now
in control of himself—gave the order, ‘Serve the meal.’ They served him by himself, and them by
themselves, and the Egyptians who are with him by themselves; for the Egyptians could not dine with the
Hebrews, since that would be abhorrent to the Egyptians. As they were seated by his direction, from
the oldest in the order of his seniority to the youngest in the order of his
youth, the men looked at one another in astonishment. Portions were served them from his
table; but (Benyamin’s) portion was
several times that of anyone else. And
they drank their fill with him.
--
(Yosef)
could no longer control himself before all his attendants, and he cried out,
‘Have everyone withdraw from me!’ So
there was no one else about when (Yosef) made himself known to his
brothers. His sobs were so loud that the
Egyptians could hear, and so the news reached Pharaoh’s palace.
(Yosef)
said to his brothers, ‘I am (Yosef). Is
my father still well?’ But his brothers
could not answer him, so dumbfounded were they on account of him.
Then
(Yosef) said to his brother, ‘Come forward to me.’ And when they came forward, he said, ‘I am
your brother (Yosef), he who you sold into Egypt. Now, do not be distressed or reproach
yourselves because you sold me hither;
it was to save life that God sent me ahead of you. It is now two years that there has been
famine in the land, and there are still five years to come in which there shall
be no yield from tilling. God has sent
me ahead of you to ensure your survival on earth, and to save your lives in an
extraordinary deliverance. So, it was
not you who sent me here, but God; and
(Adonai) has made me a father to Pharaoh, (leader) of all his household, and
ruler over the whole land of Egypt.
Beresheit 43:15 –
34; 45:1 – 8
अΣO אن冬宮 Comment: The story of Yosef and his brothers
provides a moving narrative of reunion, forgiveness, and reconciliation. Our अΣO אن冬宮 is a venue for
such reconciliation, between different communities, as well as between members
from within the same family. Within our
humility, we find the purpose and reason within the previous conflict, strife,
and dissonance that we experience with estranged family members, friends, and
communities. And we build a culture of
reconciliation, where we acknowledge our respective previous transgressions
towards each other, and we forgive each other for the transgressions that are
previously committed against us.
The
Egyptians urged the people on, impatient to have them leave the country, for
they said, ‘We shall all be dead.’ So
the people took their dough before it was leavened, their kneading bowls
wrapped in their cloaks upon their shoulders.
The Israelites had done (Moshe’s) bidding and borrowed from the
Egyptians objects of silver and gold, and clothing. And the LORD had disposed the Egyptians
favourably toward the people, and they let them have their request; thus they stripped the Egyptians.
Shmot 12:33 – 36
अΣO אن冬宮 Comment: When the Israelis prepare to leave Egypt
within the Exodus, the Israelis are instructed to collect riches from the
Egyptians. And after experiencing the
devastation of the 10 plagues, the Egyptians emphatically provide material
treasures to the Israelis, particularly as a means of hurrying the Israelis to
leave and to stop the devastation of the plagues. Whilst we abstain from Prophesying any such
foreboding devastation upon contemporary convention, we do receive
contributions from contemporary convention (in a “freewill” offering manner,
similarly described within the Torah).
We also recognise that much of the contemporary (often cognitive,
esoteric, and subtle) dissonance and devastation, that is actually experienced
within our convention, can be considered as an affliction similar to that of
the 10 plagues, and with similar purpose.
And we do consider the work of our अΣO אن冬宮 to be Prophetic
work. Yet rather than fear, coercion,
violence, extortion, bribery, temptation, and other motivating forces, we rely
upon inspiration to convey and convince our message of “Kum By Yah.”
You
shall not wrong a stranger or oppress him, for you were strangers in the land
of Egypt.
You
shall not ill-treat any widow or orphan.
If you mistreat them, I will heed their outcry as soon as they cry out
to Me, and My anger shall blaze forth and I will put you to the sword, and you
own wives shall become widows and your children orphans.
Shmot 22:20 – 23
अΣO אن冬宮 Comment: Strangers are exactly protected by the
Jewish Torah. Our अΣO אن冬宮 also recognises
the significance of strangers. We
welcome the stranger. We also recognise
the perception of us being strangers to many of our communities. And in many additional manners, this seems to
be an intrinsic prerequisite for genuinely conducting the work of our अΣO אن冬宮. There is the adage that “a friend to everyone
is a friend to no-one.” We are proving
otherwise, and we continue to learn in the process.
If
you lend money to My people, to the poor among you, do not act toward them as a
creditor; exact no interest from
them. If you take your neighbor’s
garment in pledge, you must return it to him before the sun sets; it is his only clothing, the sole covering
for his skin. In what else shall he
sleep? Therefore, if he cries out to Me,
I will pay heed, for I am compassionate.
Shmot 22:24 – 26
अΣO אن冬宮 Comment: When someone is experiencing certain
difficulty, we are supposed to abstain from taking advantage of that
situation. Rather than deriving material
gain (whether accrued interest or imposition of guilt) from a generous
provision to another, we are taught to simply provide to that individual as we
are genuinely able. In that respect, our
अΣO אن冬宮 abstains from
issuing any loans: all the contributions
that we provide are forwarded as gifts without any expectation of payback. Similarly, our अΣO אن冬宮 abstains from incurring any loans: we abstain from accepting any contributions
that are provided with undue conditions or expectations.
You
must not carry false rumors; you shall
not join hands with the guilty to act as a malicious witness: You shall neither side with the mighty to do
wrong—you shall not give perverse testimony in a dispute so as to pervert it in
favour of the mighty—nor shall you show deference to a poor man in his dispute.
When
you encounter your enemy’s ox or ass wandering, you must take it back to him.
When
you see the ass of your enemy lying under its burden and would refrain from
raising it, you must nevertheless raise it with him.
You
shall not subvert the rights of your needy in their disputes. Keep far from a false charge; do not bring death on those who are innocent
and in the right, for I will not acquit the wrongdoer. Do not take bribes, for bribes blind the
clear-sighted and upset the pleas of those who are in the right.
You
shall not oppress a stranger, for you know the feeling of the stranger, having
yourselves been strangers in the land of Egypt.
Six
years you shall sow your land and gather in its yield; but in the seventh you shall let it rest and
lie fallow. Let the needy among your
people eat of it, and what they leave let the wild beasts eat. You shall do the same with your vineyards and
your olive groves.
Six
days you shall do your work, but on the seventh day you shall cease from labor,
in order that your ox and your ass may rest, and that your bondman and the
stranger may be refreshed.
Shmot 23:1 – 12
अΣO אن冬宮 Comment: The 613 mitzvot within Judaism provide a
framework of principles through which to righteously interact with other
individuals, nature, the Universe, and God.
Amidst this is the emphasis upon integrity. Whilst our अΣO אن冬宮 recognises that Divine presence exists
within each individual, from the materially impoverished to the materially
affluent, we also recognise that each individual has the propensity of
selfishness and imperfection. Thus, we
strive to maintain Truth within our words and within our observations. We abstain from immediately interceding
within a dispute; instead, we listen and
consider the different sides of the story, and judiciously determine the
increasingly appropriate decision.
Three
times a year you shall hold a festival for Me:
You shall observe the Feast of Unleavened Bread—eating unleavened bread
for seven days as I have commanded you—at the set time in the month of Abib,
for in it you went forth from Egypt; and
none shall appear before Me empty-handed;
and the Feast of the Harvest, of the first fruits of your work, of what
you sow in the field; and the Feast of
Ingathering at the end of the year, when you gather in the results of your work
from the field. Three times a year all
your males shall appear before the Sovereign, the LORD.
Shmot 23:14 – 17
अΣO אن冬宮 Comment: Amidst these 3 feasts (of Pesach, Shavuot,
and Sukkot), there are additional observances proscribed within Judaism,
including Rosh Hashanah, Yom Kippur, Shmini Etzeret, Simchat Torah, Rosh Hadesh,
and Shabbat, in additional to daily Davening and offerings. Within Hinduism, observances include Diwali,
Kartak, Kumbh Mela, Maha Kumbh Mela, Holi, and Navatri, as well as daily Puja,
and regular Samadhi. Within Buddhism,
there are also continual Samadhi and the “Puja lifestyle” of asceticism, as
well as Upossattha days, Dharma Day, Magha Puja, Vesak, Rains Retreat, and
Kartak ceremony. Within Christianity,
there are Carnival, Mardi Gras, Shrove Tuesday, Ash Wednesday, Lent, Palm
Sunday, Holy Thursday, Bon Friday, Easter Sunday, Pentecost, Advent, Sankta
Lucia, Noel, Kwanzaa, and New Year’s Day, in additional to daily Mass,
communion, and Sunday Worship. Islam
includes Shehadeh, Salat, Jumma, Zakat, Ramadan, Eid Ul Fitr, Zul Hijja, Eid Ul
Adha, Muharram, Asura, as well as Hajj, and the continual practice of Jihad. Within Sikhism, there is Vaishaki and Guru
Nanak Dev. The Baha’i Faith includes
monthly feasts and fireside discussions and interFaith devotionals, as well as
Ayyam-I-Ha, Naw Ruz, Ridvan, and commemorations of both the Ascension of
Baha’u’llah, and the Birth of Baha’u’llah.
With Chinese Tradition, there are designations for each year, as well as
Taiyang (New Year’s) and Yueque (Moon Festival). Within Native traditions, there are Solstice,
Pesketev Opevntv, Harvest, Lammas, Frei Fauxi, Iwa Jee, and Meghren. The Jain calendar also includes Diwali and
Kartak, as well as Navatri. And
Zarathustrianism includes the observance of Naw Ruz, in addition to the
continual maintenance of the flame. Within our international interFaith calendar
(which we utilise within our अΣO אن冬宮), we also observe the New Year’s
(commemorating the commencement of the 1st Parliament of the World’s
Religions), the commencement of the annual session of the United Nations
General Assembly, International Peace Day, commemoration of Ghandi’s birthday
(Moksha Day), United Nations Day, Northern Thanksgiving, Universal Declaration
of Human Rights Day, commemoration of Martin Luther King Jr’s birthday (Ahimsa
Day), InterFaith Harmony Week, Earth Day, International Service Day, Southern
Thanksgiving, Open Doors Day, and Family Day.
This interFaith calendar is a solar calendar, with 7 months of 30 days
and 5 months of 31 days (and 1 leap day every 4 years), that commences on the 1st
day of the convening of the 1st Parliament of the World’s Religions
(the date when this paragraph is 1st transcribed is: 119.10.12;67;2o1, the 12th day of
the 10th month of year 119 after the commencement of the Parliament
of the World’s Religions; 67 years after
the founding of the United Nations; the
2nd day of the week [Monday] and the 1st day of the full
moon).
The
LORD spoke to (Moshe), saying: Make a
laver of copper and a stand of copper for it, for washing; and place it between the Tent of Meeting and
the altar. Put water in it, and let
Aaron and his sons wash their hands and feet in water drawn from it. When they enter the Tent of Meeting they
shall wash with water, that they may not die;
or when they approach the altar to serve, to turn into smoke a gift to
the LORD, they shall wash their hands and feet, that they may not die. It shall be a law for all time for them—for
him and his offspring—throughout the ages.
Shmot 30:17 – 21
अΣO אن冬宮 Comment: Water and cleansing are critical elements
within the practices of many of our different religions and traditions. Recognising this, our अΣO אن冬宮 provides appropriate water and cleansing
facilities, respectively for men and women.
This includes facilities for washing hands, performing Wudu, as well as
a mikveh.
(Moshe)
said further to the whole community of Israelites:
This
is what the LORD has commanded: Take
from among you gifts to the LORD;
everyone whose heart somoves him shall bring them—gifts for the
LORD: gold, silver, and copper; blue, purple, and crimson yarns, fine linen,
and goats’ hair; tanned ram skins, dolphin
skins, and acacia wood; oil for
lighting, spices for the anointing oil and for the aromatic incense; lapis lazuli and other stones for setting,
for the ephod and the breastpiece.
And
let all among you who are skilled come and make all that the LORD has
commanded: the Tabernacle, its tent and
its covering, its clasps and its planks, its bars, its posts, and its sockets; the ark and its poles, the cover, and the
curtain for the screen; the table, and
its poles and all its utensils; and the
bread of display; the lampstand for
lighting, its furnishings and its lamps, and the oil for lighting; the altar of incense and its poles; the anointing oil and the aromatic
incense; and the entrance screen for the
entrance of the Tabernacle; the altar of
burnt offering, its copper grating, its poles, and all its furnishings; the laver and its stand; the hangings of the enclosure, its posts and
its sockets, and the screen for the gate of the court; the pegs for the Tabernacle, the pegs for the
enclosure, and their cords; the service
vestments for officiating in the sanctuary, the sacral vestments of his sons
for priestly service.
So
the whole community of the Israelites left (Moshe’s) presence. And everyone who excelled in ability and
everyone whose spirit moved him came, bringing to the LORD his offering for the
work of the Tent of Meeting and for all its service and for the sacral
vestments. Men and women, all whose
hearts moved them, all who would make an elevation offering of gold to the LORD,
came bringing brooches, earrings, rings, and pendants—gold objects of all
kinds. And everyone who had in his
possession blue, purple, and crimson yarns, fine linen, goats’ hair, tanned ram
skins, and dolphin skins, brought them;
everyone who would make gifts of silver or copper brought them as gifts
for the LORD; and everyone who had in
his possession acacia wood for any work of the service brought that. And all the skilled women spun with their own
hands, and brought what they had spun, in blue, purple, and crimson yarns, and
in fine linen. And all the women who
excelled in that skill spun the goats’ hair.
And the chieftains brought lapis lazuli and other stones for setting,
for the ephod and for the breastpiece;
and spices and oil for lighting, for the anointing oil, and for the
aromatic incense. Thus the Israelites,
all the men and women whose hearts moved them to bring anything for the work
that the LORD, through (Moshe), had commanded to be done, brought it as a
freewill offering to the LORD.
And
(Moshe) said to the Israelites: See, the
LORD has singled out by name Bezalel, son of Uri son of Hur, of the tribe of
(Yehudah). (Adonai) has endowed him with
a divine spirit of skill, ability, and knowledge in every kind of craft and has
inspired him to make designs for work in gold, silver, and copper, to cut
stones for setting and to carve wood—to work in every kind of designer’s
craft—and to give directions. He and
Oholiab son of Ahisamach of the tribe of Dan have been endowed with the skill
to do any work—of the carver, the designer, the embroiderer in blue, purple,
crimson yarns, and in fine linen, and of the weaver—as works in all crafts and
as makers of designs. Let, then, Bezalel
and Oholiab and all the skilled persons whom the LORD has endowed with skill
and ability to perform expertly all the tasks connect with the service of the
sanctuary carry out all that the LORD has commanded.
(Moshe)
then called Bezalel and Oholiab, and every skilled person whom the LORD had
endowed with skill, everyone who excelled in ability, to undertake the task and
carry it out. They took over from
(Moshe) all the gifts that the Israelites had brought, to carry out the tasks
connected with the service of the sanctuary.
But when these continued to bring freewill offerings to him morning
after morning, all the artisans who were engaged in the tasks of the sanctuary
came, each from the task upon which he was engaged, and said to (Moshe), ‘The
people are bringing more than is needed for the tasks entailed in the work that
the LORD has commanded to be done.’
(Moshe) thereupon had this proclamation made throughout the camp: ‘Let no man or woman make further effort
toward gifts for the sanctuary!’ So the
people stopped bringing: their efforts
had been more than enough for all the tasks to be done.
Shmot 35:4 - 36:7
अΣO אن冬宮 Comment: The construction of the Mishkan, as
described within the Jewish Torah, provides an inspiring example of a community
gathering together and contributing excessively to a common cause. We increasingly build this culture of
cooperation within our अΣO אن冬宮, relying upon the generosity and inspired
giving of members. We have yet to reach
the point of categorically refusing contributions; however, we eagerly progress towards that
experience. And within this process, we
consider how we may appropriately instil such inspiration. We abstain from utilising fear, violence, lust,
bribery, and/or any promises to motivate anyone to contribute and/or
participate within our अΣO אن冬宮.
Instead, we rely upon inspiration and our respective, and collective,
knowledge of our respective religions and traditions; identifying what the core principles are,
what individuals are guided to do within our own respective religions and traditions; and communicating how the work of our
अΣO אن冬宮 exists within, and fulfils, such
teachings. It is a slow and labourious
process; however, we continue to make
gradual and steady progress.
The
LORD spoke to (Moshe), saying: Take
Aaron along with his sons, and the vestments, the anointing oil, the bull of
purification offering, the two rams, and the basket of unleavened bread; and assemble the whole community at the
entrance of the Tent of Meeting. (Moshe)
did as the LORD commanded him. And when
the community was assembled at the entrance of the Tent of Meeting, (Moshe)
said to the community, ‘This is what the LORD has commanded to be done.’
Then
(Moshe) brought Aaron and his sons forward and washed them with water. He put the tunic on him, girded him with the
sash, clothed him with the robe, and put the ephod on him, girding him with the
decorated band with which he tied it to him.
He put the breastpiece on him, and put into the breastpiece the Urim and
Thummim. And he set the headdress on his
head; and on the headdress, in front, he
put the gold frontlet, they holy diadem—as the LORD had commanded (Moshe).
(Moshe)
took the anointing oil and anointed the Tabernacle and all that was in it, thus
consecrating them. He sprinkled some of
it on the altar seven times, anointing the altar, all it utensils, and the
laver with its stand, to consecrate them.
He poured some of the anointing oil upon Aaron’s head and anointed him,
to consecrate him. (Moshe) then brought
Aaron’s sons forward, clothed them in tunics, girded them with sashes, and
wound turbans upon them, as the LORD had commanded (Moshe).
Vayikra 8:1 - 13
अΣO אن冬宮 Comment: Within each of our respective traditions,
there are certain customs and details that are included. Our अΣO אن冬宮 facilitates the adherence of these customs
and details within the observances that are hosted by our अΣO אن冬宮.
The
one to be purified shall wash his clothes, shave off all his hair, and bathe in
water; then he shall be pure. After that he may enter the camp, but he must
remain outside his tent seven days. On
the seventh day he shall shave off all his hair—of head, beard, and
eyebrows. When he has shaved off all his
hair, he shall wash his clothes and bathe his body in water; then he shall be pure.
Vayikra 14:8 – 9
अΣO אن冬宮 Comment: Ritual purity is a significant factor
within many of our respective religions and traditions. Our
अΣO אن冬宮 provides appropriate cleansing facilities,
including a mikveh and ritual baths, so that members can appropriate adhere to
these obligations when practising observances within our अΣO אن冬宮.
When
you reap the harvest of your land, you shall not reap all the way to the edges
of your field, or gather the gleanings of your harvest. You shall not pick your vineyard bare, or
gather the fallen fruit of your vineyard;
you shall leave them for the poor and the stranger: I the LORD am your God.
You
shall not steal; you shall not deal
deceitfully or falsely with one another.
You shall not swear falsely by My name, profaning the name of your
God: I am the LORD.
You
shall not defraud your fellow. You shall
not commit robbery. The wages of a
labourer shall not remain with you until morning.
You
shall not insult the deaf, or place a stumbling block before the blind. You shall fear your God: I am the LORD.
You
shall not render an unfair decision: do
not favour the poor or show deference to the rich; judge your kinsman fairly. Do not deal basely with your countrymen. Do not profit by the blood of your
fellow: I am the LORD.
You
shall not hate your kinsfolk in your heart.
Reprove your kinsman but incur no guilt because of him. You shall not take vengeance or bear a grudge
against your countrymen. Love your
fellow as yourself: I am the LORD.
Vayikra 19:9 – 18
अΣO אن冬宮 Comment: Within the principle of economic
righteousness commanded within the Jewish Torah, there are protocols for
modesty and moderation. Amidst our
respective and collective experiences of prosperity and material comfort, we
are also called upon to be continually mindful of others who are materially
impoverished; and to make provisions for
such individuals. Our अΣO אن冬宮 recognises and
adheres to this obligation; and we also
recognise and adhere to our obligation, particularly amidst experiences of
considerable joy and social comfort, to be continually mindful of others who
are socially or spiritually impoverished;
and our obligation to make provisions for such individuals.
When
a stranger resides with you in your land, you shall not wrong him. The stranger who resides with you shall be to
you as one of your citizens; you shall
love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God.
Vayikra 19:33 – 34
अΣO אن冬宮 Comment: The Jewish Torah teaches us to have
compassion for those who are different from ourselves. And this teaching is similarly voiced within
the respective Holy Scriptures and wisdom of our many different religions and traditions. Indeed, this rendering of the “Golden Rule”
can be evidenced, in 1 form or another, throughout our many different religions
and traditions. Our अΣO אن冬宮 is a practice of
this love.
The
LORD spoke to (Moshe) on Mount Sinai:
Speak to the Israelite people and say to them:
When
you enter the land that I assign to you, the land shall observe a (Shabbat) of
the LORD. Six years you may sow your
field and six years you may prune your vineyard and gather in the yield. But in the seventh year the land shall have a
(Shabbat) of complete rest, a (Shabbat) of the LORD: you shall not sow your field or prune your
vineyard. You shall not reap the
aftergrowth of your harvest or gather the grapes of your untrimmed vines; it shall be a year of complete rest for the
land. But you may eat whatever the land
during its (Shabbat) will produce—you, your male and female slaves, the hired
and bound laborers who live with you, and your cattle and the beasts in your
land may eat all its yield.
You
shall count off seven weeks of years—seven times seven years—so that the period
of seven weeks of years gives you a total of forty-nine years. Then you shall
sound the horn loud; in the seventh
month, on the tenth day of the month—the Day of Atonement—you shall have the
horn sounded throughout your land and you shall hallow the fiftieth year. You shall proclaim release throughout the
land for all its inhabitants. It shall
be a jubilee for you: each of you shall
return to his holding and each of you shall return to his family. That fiftieth year shall be a jubilee for
you: you shall not sow, neither shall
you reap the aftergrowth or harvest the untrimmed vines, for it is a
jubilee. It shall be holy to you: you may only eat of the growth direct from
the field.
In
this jubilee, each of you shall return to his holding. When you sell property to your neighbour, or
buy any from your neighbour, you shall not wrong one another. In buying from your neighbour, you shall
deduct only for the number of years since the jubilee; and in selling to you, he shall charge you
only for the remaining crop years: the
more such years, the higher the price you pay;
the fewer such years, the lower the price; for what he is selling you is a number of
harvests. Do not wrong one another, but
fear your God; for I the LORD am your
God.
Vayikra 25:1 – 17
अΣO אن冬宮 Comment: Many of our regular religious and
traditional observances coincide with natural cycles, and indeed commemorate
our symbiosis with the natural Universe and the sustenance and benefits that we
derive from nature, particularly harvest.
Within the Jewish Torah, many of the same protections for individuals
are also included for land and resources, particularly Shabbat (designating a
regular period of rest). The Torah also
proclaims that individuals are precluded from owning land in perpetuity, and
thus, transactions involving land are to be calculated with the consideration
of the eventual “return” of the land.
This principle may be compared with the concept of Samsara, maintained
within both Hinduism and Buddhism: that
all land, resources, and material phenomena are impermanent and thus are
precluded from being effectively “owned” or controlled by any individual. And this supercession beyond control can also
be evidenced within the respective and similar assertions within both Judaism
and Islam, of all Creation existing according to the Will of God, rather than
under the control of any individual. Our
अΣO אن冬宮 recognises this
phenomenon of impermanence, as well as the benefits for providing due care for
our natural environment.
If
your kinsman, being in straits, comes under your authority, and you hold him as
though a resident alien, let him live by your side: do not exact from him advance or accrued
interest, but fear your God. Let him
live by your side as your kinsman. Do
not lend him your money at advance interest, or give him your food at accrued
interest. I the LORD am your God, who
brought you out of the land of Egypt, to give you the land of Canaan, to be
your God.
If
your kinsman under you continues in straits and must give himself over to you,
do not subject him to the treatment of a slave.
He shall remain with you as a hired or bound labourer; he shall serve with you only until the
jubilee year. Then he and his children
with him shall be free of your authority;
he shall go back to his family and return to his ancestral holding.—For
they are My servants, whom I freed from the land of Egypt; they may not give themselves over into
servitude.—You shall not rule over him ruthlessly; you shall fear your God.
Vayikra 25:35 – 43
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we abstain from holding obligations,
guilt trips, and additional tallies over members and/or any additional
individuals. We provide as we are able,
knowing that it is our responsibility to do so.
We also consume as we are in need, maintaining modesty and moderation in
doing so.
If
you follow My laws and faithfully observe My commandments, I will grant your
rains in their season, so that the earth shall yield its produce and the trees
of the field their fruit. Your threshing
shall overtake the vintage, and your vintage shall overtake the sowing; you shall eat your fill of bread and dwell
securely in your land.
Vayikra 26:3 – 5
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we appreciate our prosperous experiences
of harmony and comfort with our natural environment. We are also mindful of impoverished
experiences without such harmony or comfort.
We acknowledge that the mechanisms of such experiences are beyond our
direct cognition, yet there are measures that we can employ to increase the
favourability within our experiences.
This includes Davening, Salat, Prayer, Samadhi, Meditation, Reflection,
and additionally. This also involves maintaining
righteous, humility, and compassion;
through which such mechanisms become increasingly evident.
The
Lord spoke to (Moshe), saying: Command
the Israelite people and say to them: Be
punctilious in presenting to Me at stated times the offerings of food due Me,
as gifts of pleasing odor to Me.
Say
to them: These are the gifts that you
are to present to the LORD:
As
a regular burnt offering every day, two yearling lambs without blemish. You shall offer one lamb in the morning, and
the other lamb you shall offer at twilight.
And as a grain offering, there shall be a tenth of an ephah of choice
flour with a quarter of a hin of beaten oil mixed in—the regular burnt offering
instituted at Mount Sinai—a gift of pleasing odor to the LORD.
On
(Shabbat): two yearling lambs without
blemish, together with two-tenths of a measure of choice flour with oil mixed
in as a grain offering, and with the proper libation—a burnt offering for every
(Shabbat), in addition to the regular burnt offering and its libation.
On
your new moons you shall present a burnt offering to the LORD: two bulls of the herd, one ram, and seven
yearling lambs, without blemish. As
grain offering for each bull:
three-tenths of a measure of choice flour with oil mixed in. As grain offering for each ram: two-tenths of a measure of choice flour with
oil mixed in. As grain offering for each
lamb: a tenth of a measure of fine flour
with oil mixed in. Such shall be the
burnt offering of pleasing odor, a gift to the LORD. Their libations shall be: half a hin of wine for a bull, a third of a
hin for a ram, and a quarter of a hin for a lamb. That shall be the monthly burnt offering for
each new moon of the year. And there
shall be one goat as a purification offering to the LORD, to be offered in
addition to the regular burnt offering and its libation.
In
the first month, on the fourteenth day of the month, there shall be a Passover
sacrifice to the LORD, and on the fifteenth day of that month a festival. Unleavened bread shall be eaten for seven
days. The first day shall be a sacred
occasion: you shall not work at your
occupations. You shall present a gift, a
burnt offering, to the LORD: two bulls
of the herd, one ram, and seven yearling lambs—see that they are without
blemish. The grain offering with them
shall be of choice flour with oil mixed in:
prepare three-tenths of a measure for a bull, two-tenths for a ram; and for each of the seven lambs prepare
one-tenth of a measure. And there shall
be one goat for a purification offer, to make expiation in you behalf. You shall present these in addition to the
morning portion of the regular burnt offering.
You shall offer the daily for seven days as food, a gift of pleasing
odor to the LORD; they shall be offered,
with their libations, in addition to the regular burnt offering. And the seventh day shall be a sacred
occasion for you: you shall not work at
your occupations.
On
the day of the first fruits, your Feast of Weeks, when you bring an offering of
new grain to the LORD, you shall observe a sacred occasion: you shall not work at your occupations. You shall present a burnt offering of
pleasing odor to the LORD: two bulls of
the herd, one ram, seven yearling lambs.
The grain offering with them shall be of choice flour with oil mixed in,
three-tenths of a measure for a bull, two-tenths for a ram, and one-tenth for
each of the seven lambs. And there shall
be one goat for expiation in your behalf.
You shall present them—see that they are without blemish—with their
libations, in addition to the regular burnt offering and its grain offering.
In
the seventh month, on the first day of the month, you shall observe a sacred
occasion: you shall not work at your
occupations. You shall observe it as a
day when the horn is sounded. You shall
present a burn offering of pleasing odor to the LORD: one bull of the herd, one ram, and seven
yearling lambs, without blemish. The
grain offering with them—choice flour with oil mixed in—shall be: three-tenths of a measure for a bull,
two-tenths for a ram, and one-tenth for each of the seven lambs And there shall be one goat for a
purification offering, to make expiation in your behalf—in addition to the
burnt offering of the new moon with its grain offering and the regular burnt
offering with its grain offering, each with its libation as prescribed, gifts
of pleasing odor to the LORD.
On
the tenth day of the same seventh month you shall observe a sacred occasion
when you shall practice self-denial. You
shall do no work. You shall present to the
LORD a burnt offering of pleasing odor:
one bull of the herd, one ram, seven yearling lambs; see that they are
without blemish. The grain offering with
them—of choice flour with oil mixed in—shall be: three-tenths of a measure for a bull,
two-tenths for the one ram, one-tenth for each of the seven lambs. And there shall be one goat for a
purification offering, in addition to the purification offering of expiation
and the regular burnt offering with its grain offering, each with its libation.
On
the fifteenth day of the seventh month, you shall observe a sacred
occasion: you shall not work at your
occupations.—Seven days you shall observe a festival of the LORD.—You shall
present a burnt offering, a gift of pleasing odor to the LORD: thirteen bulls of the herd, two rams,
fourteen yearling lambs; they shall be
without blemish. The grain offerings
with them—of choice flour with oil mixed in—shall be: three-tenths of a measure for each of the
thirteen bulls, two-tenths for each of the two rams, and one-tenth for each of
the fourteen lambs. And there shall be
one goat for a purification offering—in addition to the regular burnt offering,
its grain offering and libation.
--
On
the eighth day you shall hold a solemn gathering; you shall not work at your occupations. You shall present a burnt offering, a gift of
pleasing odor to the LORD; one bull, one
ram, seven yearling lambs, without blemish;
the grain offerings and libations for the bull, the ram, and the lambs,
in the quantities prescribed; and one
goat for a purification offering—in addition to the regular burnt offering, its
grain offering and libation.
All
these you shall offer to the LORD at the stated times, in addition to your
votive and freewill offerings, be they burnt offerings, grain offerings,
libations, or offerings of wellbeing.
B’midbar 28:1 –
29:16, 35 – 39
अΣO אن冬宮 Comment: The Jewish Torah proscribes detailed
practices during specific observances throughout the calendar year. Similar details amidst specific observances
can be found throughout our many different religions and traditions.
What
we are today comes from our thoughts of yesterday, and our present thoughts
build our life of tomorrow: our life is
the creation of our mind.
If
a man speaks or acts with an impure mind, suffering follows him as the wheel of
the cart follows the beast that draws the cart.
What
we are today comes from our thoughts of yesterday, and our present thoughts build
our life of tomorrow: our life is the
creation of our mind.
If
a man speaks or acts with a pure mind, joy follows him as his own shadow.
‘He
insulted me, he hurt me, he defeated me, he robbed me.’ Those who think such thoughts will not be
free from hate.
‘He
insulted me, he hurt me, he defeated me, he robbed me.’ Those who think not such thoughts will be
free from hate.
For
hate is not conquered by hate: hate is
conquered by love. This is a law
eternal.
Many
do not know that we are here in this world to live in harmony. Those who know this do not fight against each
other.
Dhammapada 1:1 – 6
अΣO אن冬宮 Comment: Rather than blaming others for the
challenges that we experience, we, within our अΣO אن冬宮, concentrate upon how we each contribute
to the suffering that we respectively experience, and thus how we can work to
alleviate such experiences of suffering.
Whilst such a focus may initially seem counter-intuitive and excessively
disciplinarian, such concentration is extremely empowering and
transcendent. Rather than blaming our
suffering upon the ominous and ubiquitous “powers that be,” we acknowledge that
the “powers that be” exist exactly within our respective selves. And we each have the power to change our
circumstances in an increasingly favourable manner. We utilise this teaching to cultivate genuine
love within ourselves and genuine love towards others. And we find that through this love, we
discover the answers to the challenges that previously afflict us.
The
five senses quarrelled together, who was the best, saying, I am better, I am
better.
They
went to their (creator) Pragapati and said:
‘(Venerable), who is the best of us?’
(Pragapati) replied: ‘(That) by
who departure the body seems worse than worst, (that) is the best of you.’
The
tongue (speech) departed, and having been absent for a year, it came round and
said: ‘How have you been able to live
without me?’ They replied: ‘Like mute people, not speaking, but
breathing with the breath, seeing with the eye, hearing with the ear, thinking
with the mind. Thus we lived.’ Then speech went back.
The
eye (sight) departed, and having been absent for a year, it came round and
said: ‘How have you been able to live
without me?’ They replied: ‘Like blind people, not seeing, but breathing
with the breath, speaking with the tongue, hearing with the ear, thinking with
the mind. Thus we lived.’ Then the eye went back.
The
ear (hearing) departed, and having been absent for a year, it came round and
said: ‘How have you been able to live
without me?’ They replied: ‘Like deaf people, not hearing, but breathing
with the breath, speaking with the tongue, thinking with the mind. Thus we live.’ Then the ear went back.
The
mind departed, and having been absent for a year, it came round and said: ‘How have you been able to live without
me?’ They replied: ‘Like children whose mind is not yet formed,
but breathing with the breath, speaking with the tongue, seeing with the eye,
hearing with the ear. Thus we
lived.’ Then the mind went back.
The
breath, when on the point of departing, tore up the other senses, as a horse,
going to start, might tear up the pegs to which he is tethered. They came to him and said: ‘(Venerable), be though our (leader); though art the best among us. Do not depart from us!’
Then
the tongue said to him: ‘If I am the
richest, though art the richest.’ The
eye said to him: ‘If I am the firm rest,
thou art the firm rest.’
The
ear said to him: ‘If I am success, thou
art success.’ The mind said to him: ‘If I am the home, thou art the home.’
And
people do not call them, the tongues, the eyes, the ears, the minds, but the
breaths (prana, senses). For breath are
all these.
Khandogya Upanishad
5:1: 6 – 15
अΣO אن冬宮 Comment: The Hindu Upanishads provide vast teachings
regarding the metaphysics, mysticism, and Theology of Hinduism. Within these teachings, there is tremendous
emphasis upon the significance of breath;
the essential element of life.
This significance within breath is similarly taught within the Jewish
Torah, as it is a distinguishing factor that is described when man is 1st
brought to life by God. The Upanishads
share the parable of the different senses, governing the body, debating as to
which sense is the mightiest. To
determine the winner, each sense leaves the body for a period, to determine how
the body and the other senses fair without that sense. In each case of the departure of each sense,
the body and senses are somewhat disabled, yet are able to continue to
exist. However, when the breath departs
from the body and senses, the body and senses immediately experience chaos and
tumult. The Zen Buddhist Monk, Thich
Nhat Hanh, teaches that breath is the bridge connecting our bodies with our
consciousness. With our अΣO אن冬宮, we are mindful of
the profound nature of breath, and the means through which Samadhi, Yoga, and
additional exercises and practices enhance the breathing experience of
individuals. In this manner, we improve
the wellbeing of individuals through improving the wellbeing of individuals’
“breath experiences.”
God
spoke all these words, saying:
I
the LORD am your God who brought you out of the land of Egypt, the house of
bondage: You shall have no other
(deities) besides Me.
You
shall not make for yourself a sculptured image, or any likeness of what is in
the heavens above, or on the earth below, or in the water under the earth. You shall not bow down to them or serve
them. For I the LORD your God am an
impassioned God, visiting the guilt of the parents upon the children, upon the
third and upon the fourth generations of those who reject Me, but showing
kindness to the thousandth generation of those who love Me and keep My
commandments.
You
shall not swear falsely by the name of the LORD your God; for the LORD will not clear one who swears
falsely by (Adonai’s) name.
Remember
(Shabbat) and keep it holy. Six days you
shall labor and do all your work, but the seventh day is (Shabbat) of the LORD
your God: you shall not do any work—you,
your son or daughter, your male or female slave, or your cattle, or the
stranger who is within your settlements.
For in six days the LORD made heaven and earth an sea, and all that is
in them, and (Adonai) rested on the seventh day; therefore the LORD bless (Shabbat) and
hallowed it. Honor your father and your
mother, that you may long endure on the land that the LORD your God is
assigning you.
You
shall not murder.
You
shall not commit adultery.
You
shall not steal.
You
shall not bear false witness against your neighbour.
You
shall not covet your neighbor’s house:
you shall not covet your neighbor’s wife, or his male or female slave,
or his ox or his ass, or anything that is your neighbor’s.
Shmot 20:1 – 14
अΣO אن冬宮 Comment: The “10 Commandments” provide a basic
foundation of principles through which to guide our behaviour. In addition to these “10 Commandments” our अΣO אن冬宮 acknowledges
additional, basic principles from throughout our respective religions and
traditions. This includes the Noble
Eightfold Path of Buddhism: Right
Belief, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right
Effort, Right Thought, Right Samadhi;
the “Golden Rule” of Christianity and additional traditions: we do unto others as we would have others do
unto us; the 5 Pillars of Islam: Shehadeh, Salat, Zakat, Ramadan, Hajj (and
Jihad); Samadhi, within Hinduism and
Buddhism; Ahimsa, vegetarianism, and
additional dietary restrictions respectively within Hinduism, Buddhism,
Judaism, and Islam; and the prohibition
from intoxicants and games of chance, both proscribed within Islam and
Buddhism; as well as the Welt Ethos,
Protocols of Consensus, Protocols of Stewardship, and additionally.
O
let us live in joy, in love amongst those who hate! Among men who hate, let us live in love.
O
let us live in joy, in health amongst those who are ill! Among men who are ill, let us live in health.
O
let us live in joy, in peace amongst those who struggle! Among men who struggle, let us live in peace.
O
let us live in joy, although having nothing!
In joy let us live like spirits of light!
Victory
brings hate, because the defeated man is unhappy. He who surrenders victory and defeat, this
man finds joy.
There
is no fire like lust. There is no evil
like hate. There is no pain like
disharmony. There is no joy like
NIRVANA.
The
hunger of passions is the greatest disease.
Disharmony is the greatest sorrow.
When you know this well, then you know that NIRVANA is the greatest joy.
Health
is the greatest of possession.
Contentment is the greatest treasure.
Confidence is the greatest friend.
NIRVANA is the greatest joy.
Dhammapada 14:197 –
204
अΣO אن冬宮 Comment: When we are challenged by individuals who
seem to experience suffering, we abstain from allowing such suffering to penetrate
into us. We cultivate a core of love and
compassion within ourselves that is impervious to the influence of others and
even our own selfishness and transgressions.
We recognise the constant, unchanging nature of Nirvana, Heaven, and the
Will of God, and we cultivate this nature within ourselves. And we are increasingly aware that when we
effectively cultivate this Divine benevolence and compassion within ourselves,
we exist within increased harmony with all beings, life, phenomena, and
circumstances around us.
--
May
Love, Peace, and Blessings of God be with our Prophets and Ancestors, past and
present, known and unknown, including the Rishis, Moshe, the Buddha, Jesus,
Muhammad, Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Lao
Tzu, Confucius, Socrates, Plato, Aristotle, Ghandi, Black Elk, Martin Luther,
Bob Marley, the indigenous of Taínoterranea, Asia, Europe, Mediterranea,
Africa, Earth, Galaxy, Universe, our families, friends, and the Universe. ૐ.אמן
All
Praise Belongs To: God, El Shaddai,
Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Dios,
Deus, Dominus, Jah, Jehovah, Allah, Ahura Mazda, Vaya Guru, The Divine,
Infinity, Logic, Wakan Tanka, Ultimate Reality, and additionally. ૐ.אמן
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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