Where the Wild Things Are (House of our Lives) - The nature of ויקרא touches not only on מעשה בראשית and קריאת האדם שמות; not only on the distinction between the nature of the Torah that we have and the Torah that would be שייך to the אומות העולם as cold, without any connection and love; not only the nature of עבודה itself and of תפילה, which is the essence of קריאה according to the Zohar; not only on the distinction between נביאי אומות העולם and נביאי ישראל, but also Torah, עבודה and that which lies between those two types of נביאים, which isגמילות חסדים in essence: תלמידיו של אברהם אבינו or תלמידיו של בלעם הרשע.For it turns out that the nature of קריאה, the nature of בהמה, the nature of זאת תורת, the nature of קרבה, and the nature of having a פתח אהל מועד is defined by the very issue of קריאה itself as defined in the הפטרה: The difference between the אל"ף and the lack of an אל"ף; the cutting away of that which קריאה insists on removing. The distinction which create the essence of קדושה out of פרישה; the very nature that build בהמה and it דוחה those which are not בהמה to after עופות; the idea of דיחוי in קודש in which the choice of one is the דחייה of the other; so that the understanding of מעשה בראשית itself lies in the breakdown between the sculptor who is able to take off and allow the statue to emerge and the beauty to emerge, but then sees in that emergence something that has gone beyond himself, which is the essence of עבודה זרה. And there is the difference between the one who has the בית and is then capable of entering into a space in which his entirety is involved in the אבן השתייה, the accretion of the planet, in the biological evolution, in the relationship to בשר, in the bringing of all of בהמה as אדם הראשון himself achieved through his own קריאה—and we achieve in our own קרבן. And this in itself is the distinction in the nature of the animal that goes back to אברהם. The difference between the magical thinking of a בלעם המכשף who is indeed unable to find the עזר כנגדו and only relates to animals through קרי, without any type of קריאה; and his magical thinking that has no structure and that has no context; the entirety of postmodernism that exists within a bubble, a room of mirrors, and the essence of קריאה that has a home and finds itself in the context of creation itself, and which therefore is never locked into a room of mirrors, and is capable of hearing the invitation, the love, and the pause that allows us to discover oneself in the very בית that is בית that was בית חיינו itself. The house of our lives, the מקום in which אבי ואימי עזבוני, and nonetheless ה' יאספני.(MY) ויקרא touches not only מעשה בראשית וקריאת שמות שלאדם, not only in the distinction between the תורה that we have versus the תורה that the עכו"ם would have had (cold and without any connection or love), not only to the nature of עבודה itself and of תפלה which is the essence of קריאה according to the זוהר, not only to the distinction between נביאי אומות העולם ונביאי ישראל -- but also תורה עבודה and that which lies between those two נביאים : גמלות חסדי in essence הוי מתלמידיו של אברהם אבינו vs תלמידיו של בלעם הרשע!For it turns out that the nature of קריאה, בהמה, זאת תורה, קרבה and having an אהל מועד is defined by the very issue of קריאה itself as defined in our הפטרה. The difference between the אל"ף or lack thereof, the cutting away of that which קריאה insists on removing, the distinctions that create the essence of קדושה out of פרישה, the very Nature that builds בהמה and is דוחה those that are not בהמה to after עופות, the דיחוי בקודש where the choice of one is דחיה of the other. The understanding of מעשה בראשית itself lies in the breakdown between the sculptor who is able to take off and allowing the statue and beauty to emerge– but then sees in that emergence something that has gone beyond himself (which is the essence of ( עבודה זרה. And there is the difference between one who has the בית and who is capable then of entering into a space in which his entirety is involved in the אבן השתייה the accretion of the planet the biological evolution the relationship to בשר the bringing of all בהמה – as אדם הראשון did in his own קריאה – do we achieve in our own קרבן!This itself is the distinction of the relationship of animal and אדם–the difference between the magical thinking of בלעם המכשף that is indeed incapable of finding עזר כנגדו and only relates to animal בקרי without any type of קריאה in his magical thinking that has no structure has no context – the entirety of postmodernism that exists within a bubble, a room of mirrors – vs the essence of קריאה that has a home that finds itself in the context of Creation Itself and is therefore never locked into that room of mirrors and is capable of hearing the invitation, the love, and the pause that allows us to discover oneself in the very בית חיינו the house of our lives, the מקום within which even if אבי ואמי עזבוני nonetheless והש"ם יאספני.