So, one of the brethren had asked me in connection with the conference on the heart that we had last Saturday to maybe explain the SAR 50 SAR Miserere and I think we have done that once in the past but maybe we can try it again and just in seeing it's an example of that interiorness which we were speaking about last Saturday. So, that starts, Miserere mei, reius sequentum manna misericordium.

[01:10]

Two, I think, an important thing here is first the introduction, or the heading, which infers to one, and the first verse. sets up, as it were, the situation out of which the psalm was born, as the confession of David at his personal and his great sin with Bethsabe and Uriah. And I think it's good. Of course, these things are probably not historical, but they have a still a great value because they say throw, attempt to throw light on this.

[02:16]

One must always think that if let us say, it may not be right and it's not a part of the exact explanation of the psalm to put it, you know, into this situation which is depicted to us, explained to us in the second book of Samuel, in the 11th and the 12th chapter. Nevertheless, the people who, as I say, put it there, and put the psalm into this connection, did it out of a very deep insight, contemplative insight, into the whole workings of the Holy Scripture.

[03:22]

And it may very well be that the psalm is really in and has an inner connection not maybe not historical, I mean that David now at this moment as his confession of sin, his acknowledgement of sin sung this psalm, you know, or that the psalm came out of him in historically in the remembrance of this situation but maybe personally but still You know, the whole tradition, the basic thoughts and feelings of the Chosen People, of course, are bound up with the whole history. also and especially of David and in David the general fate and the general spirit of the nation is reflected and the nation breathes and thinks and prays through him as the leader so that certainly this is sin and this is conversion

[04:40]

plays not only a historical role, but a typical role, and this is very present in the whole development and through the history of the Chosen People and in the history of every single Israelite. so that David's sin is in some way not only a personal sin limited to him, but it is in some way like Adam's sin. It is a sin in which the whole people and every single Israelite in some way is involved, in which he sees himself as an enemy. So therefore I think that connection has a deep meaning, meditative meaning. Not, let us say, in the historical sense in which we conceive history today. So, therefore it is good, you know, just refer to the situation.

[05:46]

And, you know, it is Nathan who comes then to David and tells David the parable of the poor man and the rich man and the poor man has this one lamb and that lamb becomes and he is a child of the household and it grows up in his lap and his whole soul is bound up with this lamb and then comes the rich man And instead, who has everything he wants, instead of taking one of his own lambs, takes away the lamb of the poor in order to slaughter it and prepare a meal for a guest. And then David, listening to that, gets all excited against this man and says, this man is worthy of death. After that woman nature says that you are the one who has done that.

[06:50]

To that moment, see that again is one of these typical moments of awakening, sudden awakening of the heart. Suddenly the deeper region of the heart is touched, is pierced and the inner reality comes to life. So therefore, David expresses that inner reality as he sees that in that moment of repentance, I have sinned against the Lord. He says, I have sinned against the Lord. So that is the last inner spiritual theological reality of what he has done. I have sinned for the Lord. And this acknowledgement, this confession, brings about the divine pardon, not, however, a freeing of divine punishment, as you know.

[07:59]

So then, so that is the situation you see and therefore the whole psalm has to be seen and can be seen right in that light. It is the voice of a heart that suddenly through in a mirror sees its own true reality before God and that reality is sinfulness. So then from that starts then the text, and the first is the invocation. That is in Psalms 3 and 4, the invocation. I would say that one of the The characteristic notes of the whole psalm is emphasis. It is emphatic in every respect, in every one of its various parts.

[09:03]

Emphatic, the nature. It is non plus ultra. It is going to the utmost in every direction. At first, this emphatic nature of the psalm comes out right away in the first invocations. Bring gracious unto me, O God, according to thy mercy, according to the multitude of thy compassions, blocking out my transgressions. So, the essence of this invocation consists in the emphatic calling upon Yahweh as the Savior God, under three aspects which, as you know, do not come out in the present Vulgate translation, miserere, minideus, secundum mangae, misericordiae, etc., etc., multitudiae, miseratione, etc., dele, iniquitate, etc.

[10:15]

The three are essentially the same in order. Miserere, secundum misericordiae, etc., etc., multitudiae, miseratione, etc. That are, of course, synonyms. Not, however, that way in the Hebrew text. that we have to remember. But this invocation is in itself a remembrance or renewal of the self-manifestation of the mercy of God in its infinite richness and all its various facets. which we find in the 34th chapter of the second book of Moses, the Exodus, in the manifestation of the mercy of God to Moses after the sin of the golden calf. And there the name is proclaimed. And that name of God is Mercy.

[11:18]

But in all various shades. And you know that those things come up again and again in all areas. Also not only in Psalm 50, but in all different Psalms. As for example, I noticed here in Notre Dame Psalm 85, Psalm 102, Psalm 144, Then also in other places, not only in Exodus 34, 6 and 7, but also in Neworee 14, 18, and the second Kings 23. So in there it's a thing, it's one of these red threads that goes through the whole of the Holy Scripture. Joel, 2.13. Ecclesiasticals, 2.13. Jonas, 4.2. Wisdom, 15.1. Oh, I have forgotten a novice scripture. Do we have that here? Somewhere, maybe.

[12:20]

So therefore these three words which are mentioned here are the three key words to denote the mercy of God and that is Canaan and that is Chesed and Raham. Those three, you know them. Canaan, Chesed and Raham. Canaan is, or Hinen, you know, is would we could translate it as favor. The Chesed is love, and Raham or Rahamim usually means a recordier. It's the plural, Rahamim, which means compassions. And the three signify three relations, three relations, let us say, of mercy, of goodness. One is of the mighty one towards the one who absolutely depends on him, to his servant, the king to his subject, the master to his servant.

[13:32]

It's general favor. It's that, in connection, I can't explain it, but in the Hebrew language, it is that, as I say, a cloud, you know, rain cloud, which goes high, you know, sails over the country, and then lets down the rain at a spot, you know, crying for water. If favour come now. How do you write that? Oh, it's always the root word, you know, the root. It's a H or H, you know. H-N-N. H-N-N. The other one is H-S-D, he said. And the other one is R-H-M. Those three, whatever that may help. The important thing is that you see that.

[14:37]

The first is the invocation. You know the Lord. David, or the one who sings in the psalm, proclaims his self That is the implication as the servant who entirely depends on the favor and grace of the king, because he is the sinner who has lost every right. and therefore entirely depends on the king. Therefore it's also at the same time a glorification. We will find that later. So, the favor of the mighty which the poor or the slave or the subject invokes, and in which he is conscious of his own helplessness, and extols to the glory of the one whom he involves, help he involves. Then the next, Chesed, that is usually translated as love or as mercy.

[15:44]

I think in our usual English translation it's mercy. Chesed is, as you know, the covenant love. Chesed is a love, for example, between two people who are essentially on the same level. Bridegroom and bride are united to one another through kissing. The marriage, you know, is a chesed relation. It's a covenant relation. It's that relation which makes Yahweh the Bridegroom of Israel by the covenant which God has made with his people. Chesed. So, therefore, that's the second thing that's prescribed in books. They could not be gracious unto me, have favour on me. according to thy chesed, thy covenant law, thy mercy." See, it's lifting up.

[16:46]

Now, the one who asks, the sinner asks, reminds, as it were, that he is an Israelite, and that an Israelite, he is a member of the covenant, and therefore God is his friend, that God promised his loyalty to him. and therefore that is what he calls the pot. And then the last and the strongest, according to thy mercy, according to the multitude of thy compassions, that are the Rahamim, or misericordia, that is a good translation, misericordia, that means the core which is turned to the miser. the heart which goes out, reaches out to the poor one, but in the specific relation so that the whole inner, how could one call it, that the whole inner

[18:00]

the Bishara, you know, that's what St. Paul always, Amorus in viseribus Jesu Christi, I love you in the Bishara Jesu Christi, in the inner parts of Christ, you know, that means that is of course taken from the mother, the mother who gives her own inner life as it were to the child, enclothes the child with her own flesh, and brings it forth out of her womb, and therefore loves it really and truly as a part of herself, And that is here, Rachami. It's the motherly love. It's God, it's Jareh, insofar as Israel as Jew, as Israel is his son, his child, and therefore part of his innermost heart.

[19:08]

So, you see then, that is, I just give you then as a typical example of right in the beginning of the psalm, of the emphatic nature of it. The constantly instant prayer here, going step after step, turning to the power and glory, turning to the love of the friends, and then turning to the motherly love, in which, as you know, Isaiah has described it, that I shall love you as a law, as a mother, who loves her child and dangles her child on her knee. So that is the invocation, beautiful as it is, of the motherly love which she has for the child of her womb. So you can, right away, you can see, you see that the one who, the sinner, who cries out in this way, cries out in the fullness of faith, the fact of his sin, you know, does not mean, does not mean to him that he is completely cut off.

[20:42]

That is the beautiful thing in Wisdom 15.1, I think, which could be mentioned in this connection, and which illustrates the thought that is behind the psalm, in which it says, But thou, our God, art gracious and true, patient, and ordering all things in mercy. For if we sin, we are thine, knowing thy greatness. If we sing, we are thine, knowing thy greatness. That is a very exact, beautiful description of the situation here of the psalmist. If we sing, we are thine, knowing thy greatness. Beautiful. One could put that as a motto for the whole psalm, Miserere. So, and then, of thy compassion, blot out my transgressions.

[21:47]

My transgressions, that is, my crimes. Right away here comes now the other emphasis, and that's the beauty of it, you know, that you must, that you must understand that these two things are together and are put right together in this song. The absolute faith in the infinite mercy of God in all its various aspects, as favor, as friendship, as parental love, and then together with that immediately the sin of man, and the sin of man in its abysmal badness is emphasized just the same way. Blot out my transgressions. Dasha.

[22:50]

Dasha means the crime. It is that crime which means rebellion against God. And in that way, the separation from God, losreißen, separation from God, tearing oneself away from God, rebellion. So, the strongest expression of sin right there in the beginning, confronted with the emphatic proclamation of God's mercy. But then this same emphasis and emphatic character is continued then on the line of sin in the following verse, wash me thoroughly from mine. Now, of course, here is always difficulty of the English language or any translation. Iniquity. cleanse me from my sin, for I know my transgressions, and my sin is ever before me."

[23:53]

But you can at least, you know, just reading and listening to the English text or whatever translation there is, You notice the one thing, and that is constant repeated expression, sin, transgression, iniquity, whatever we can mobilize in the English language, which in these finer things is not as versatile as the Hebrew language. So, wash me thoroughly from my iniquity, cleanse me from my sin. Now, it may be difficult to say exactly, you know, determine, but again, one thing is true. Wash me is an external action. Cleansing is an internal action, and to that also here the words and the expressions for sin correspond. Sin is always a disturbance, a disturbance of order, and therefore a manifesting, a thing that in some way, you know, becomes manifest and is known and realized by others.

[25:09]

Sin is an aberration from the path and therefore is a disorder and is as such realized. Wash me from this sin as a physical manifestation disorder. Cleanse me from my sin. There, that word which is here used in the Hebrew denotes the inner stain. which is the disturbance in our relation to God. Let us say that inner uncleanness of the heart which sin involves. The sinful man is not anymore as we could say in the truth of God. He is interiorly in his state, spoiled.

[26:14]

And that is expressed here, cleanse me from my sin. Cleansing, that's that expression which we have so often in the Pentateuch. And then comes, after that, this here is the invocation, these two. The appeal then comes in 5, 6, 7, and 8. Again, the emphatic confession or acknowledgement, emphatic acknowledgement of sin. This emphatic acknowledgement of sin has always, in the Psalms, in the Old Testament, there's always two things which we should keep in mind. We would say the confessio, the act of confession, the acknowledgement of sin.

[27:16]

One is the yes, I am a sinner. and express that in all its depth. And then at the same time, the confession is also there and connected with glorification of God's justice. Those two things always go together and make the fullness of a confession in the old sense. Confession in the old sense is not only the acknowledgement of one's own personal state or deed, what one has done, one's own personal guilt, but it always also goes together with a declaration of the justice of God. That is, of course, not only a thing which is common or which is expressed in our religious relation to God, but there is also a thing which is

[28:28]

part of any juridical, forensic process of law. I think if you go, you know, to those heavy times, I don't remember them very well anymore, but I still read and translate it in the sweat of our, what exactly, brows. Lysias, you know, Lysias is You know, the famous advocate, you know, and his speeches in favor of his clients. And that is always the standard element of it. Of course, in the juridical court, you know, it's a standard part is the, let us say, the glorification of the justice, of equity, and goodness of the judges.

[29:32]

But then, of course, earthly lawsuits and politics would require that the guilt of the accused is either denied or is toned down or is, you know, in some way covered up, you know. I mean, that belongs to... But not so before God, you know. Of course, before God, the acknowledgement of his justice exists emphatically and the acknowledgement of sin both emphatically and that is what you see here for I know my transgressions that is acknowledgement and that is emphatic I know my transgressions God has always known them but now I know my transgressions

[30:34]

And this, my acknowledgement and my knowing, is not only a passing thing, and that is again what I would call in the line of emphasis, that it is, you know, the realization of one's sin may be something that is there for a moment, and the next moment it is forgotten. The one who prays here and my sin is ever before me. It's not only like a cloud, you know, that disappears as soon as a little light falls on it. but my sin is always, is ever before me." That's of course the true essence of humility. That is what Saint Benedict also asked of the monk, that he should be constantly consider, you know, and be aware, and constantly repent his transgressions.

[31:42]

Therefore, I know my transgressions, and my sin is ever before me. Against thee, thee only, provides it. Against, again, emphasis On the one hand, you know, I know my transgressions, and my sin is ever before me. That is, as far as I'm concerned, you know, the radical acknowledgement of sin. then, Theodote, against thee, thee only have I sinned, and done that which is evil in thy sight, that thou mayest be justified when thou speakest, and be in the right when thou judgest." Now that is what we call doxology, forensic doxology. there. That is why, right here.

[32:43]

See, you have, therefore, the emphatic statement of the personal sin, right away connected, you know, with the emphatic also statement that this, my sin, which I deep into the very roots of my being, remember, is directed against thee. That is the essence of it. It's rebellion against you, O God. That and you alone. And therefore that is now the thought which enters into the heart of the sinner Christ here in all his death. I have sinned against you. And what is that? My King, you see. and it is the bridegroom of my soul, and that is my father and my mother.

[33:44]

Against thee, thee only, have I sinned, and done that which is evil in thy sight." By the way, this verse is a verbal allusion to the 2nd Samuel and the 11th chapter. that thou mayest be justified when thou speakest, and be the right when thou judgest. There is a little diversion here in the understanding of lemma an, lemma an, which is that thou can have two meanings. Usually it is in that way, that thou mayest be justified. but it can also mean, and therefore are you justified when thou speakest, and be in the right when thou judgest. The meaning, however, is, you know, always this, that the one who here realizes, you know, I have sinned against you,

[34:55]

you alone that he thinks about who God is, whom he through his sin has offended and sinned, and therefore you will be justified." That is the glorification of the judge. That means realizing that I have sinned against you, And that shows me the depth of my sin. It also opens to me that vista and that horizon of your justice, which I completely acknowledge, which I completely surrender to. And that again, of course, has to be seen, you know, in that same in that same connection in which the whole psalm has started. The justice of God in the Old Testament is never and only, let us say, is simply forensic justice of the letter.

[35:59]

Never. But that justice, Seneca, is never separated from love. Never separated from love. So that this surrender to God's justice, complete, absolute surrender to God's justice, is also filled with deep hope, even with the realization of salvation. You'll be in the right when thou judgest. But certainly it is that inner feeling, that inner realization, that this sin against God, you know, also will be used by God for something better, to His glory.

[37:03]

that this sin that has been committed is in some way therefore and in some mysterious way is Felix Kulpa through God's justice and will result in God's glory, serve God's glory. But that does not mean in any way in to explain away or to diminish or to gloss over the nature and the gravity of sin. Behold, I was brought forth in iniquity, and in sin did my mother conceive me. Therefore, the process of confession goes further from, let us say, a single deed. It goes to the inner root of that deed, to the general condition, into the being of the sinner.

[38:09]

And the being of the sinner is, in that way, alluded to, I was brought forth in iniquity and in sin did my mother conceive me. That means that the tendency to sin is something which is inborn in me, which I find there when I really and sincerely look at me. I find that as an inner part of myself. There is that what we call in the language of our theology, formes peccati. that inner tendency, which is, the more I descend, as it were, into the depths of my heart, and use God's justice as the light which helps me to self-knowledge, the deeper this I see that this single deed points and is rooted in something that I am, that in some way is identical with my whole being.

[39:25]

Behold thou desirous truth in the inward parts. Make me therefore to know wisdom in my inmost heart. The man descends, as it were, into himself and into the ontological sinfulness in which he sees himself entangled, bound up with and in this attempt, as it were, to plumb the whole depth of his heart. in this tendency or in this desire to be before God absolutely truthful, then here in this innermost secret of his personality, then he discovers, he sees, what is called here the wisdom in my inmost heart. Make me therefore to know wisdom in my inmost heart.

[40:33]

A revelation takes place. A light is coming up. It's the wisdom. It is that light, which, to me, is also visible and described by St. Paul. In a way, it is that. I think that Romans had never... Romans had never... Just if it's the place where I want to go. Yep. them.

[41:35]

For as you also at one time did not believe God, but now have obtained mercy by reason of their unbelief, so they too have not now believed by reason of the mercy shown you that they too may obtain mercy. Then comes that for God has shut up all in unbelief that he may have mercy upon all. I think that verse of Holy Scripture could well be taken as an illustration in the light of the New Testament of this verse which here occupies us at the moment. Make me therefore to know wisdom in thy inmost heart. The inmost heart has in some way been revealed I was born in iniquity. That is, let us say, the depth of the heart.

[42:40]

The realization of sin as an ontological part of me, as in some way something inescapable, identified with me, not only as an occasional transgression, but as a status Now that's here, for God has shut up all in unbelief, that he may have mercy upon all. And then comes that canticle all the depth of the riches of the wisdom and the knowledge of God. I could well think that St. Paul, even in writing this, had just this verse of the Psalm Miserere in his mind. Show me wisdom in my inmost heart, where I'm faced, you know, with the sin as status, where the wisdom comes.

[43:44]

that is, should of all in unbelief that he may have mercy upon all. O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways! For who has known the mind of the Lord? Or who has been his counsellor? Or who was first given to him that recompense should be made? Who found him, and threw him, and earned to him? are all things. To Him be the glory forever. Amen. That is also the depth of gnosis that we reach here in this verse. Now, that is the essence then, let us say, of the acknowledgment of sin. That was, let us say, the second part of the psalm.

[44:50]

The first part, the invocation of God's mercy. The second part was the confession Hence that goes down to verse 8. And then comes from verse 9 to verse 11, the prayer for forgiveness. Let's see a psalm. one characteristic which is so evident when we look at the psalm is because the emphatic character is by the way evidence to the whole way of speaking the accumulation of terms to express the greatness and manifoldness of God's grace and love for us

[46:17]

then to express the depth and all the various shades of human sin, and then also to celebrate the liberation and the new man which rises out of this crisis of repentance and of restoration. So, we have divided the psalm in those various paragraphs. First, the emphatic invocation, miserere meo deus secundum vangedam misericordiam tuam secundum multitudem in miserationum tragum. By the way, three of those various shades and nuances of God's love for us, and then the emphatic cry for forgiveness.

[47:29]

daily iniquitate mea destroy my apostasy truly apostasy that is the strongest word by the way they are chosen by apostasy iniquitate mea then angrius lara mea iniquitate mea means completely wash Iniquitato there is more of the, other Hebrew expressions, more of the, it says the, in German one would say die Krone, the fail, the external. The offense, the going off the track, going off the track. By peccatum mea peccatum mea undami is then the internal disorder, internal uncleanness before God.

[48:36]

Quoniam iniquitate meam ego conosco. Again, you know, I'm fatigued. Because I, suddenly, I acknowledge my sin. I would say acknowledge this sin as my Et peccatum meum contra me est semper. Always one emphasis unto Him. Then my sin stands up against me all the time. Semper. Then again emphasis. Tibi soli peccati. My sin is in last analysis a crime against you. Did me soul become against you? Et malum coram te feci. You I have offended.

[49:39]

Before you I have gone wrong. with Josephus and Theramonibus to his Edvincas communicas. Right away when he sees that, which is, say, the climax of his recognition that he has sinned against God. then right away there too it dawns on him that naturally human sin and the offense against God is permitted only for the manifestation of God's glory. Justificieres in sermonibus tuis, that the justice of God will stand out more gloriously against the sin of death. Ecce enem inimiquitat in conceptus, so the confession goes on.

[50:45]

And in Beccati's conceit, I am conceived, I am conceived in sin. Beccati's conceit with me mater mea. That means sin is not only for me, it's only the actual deed but it's a deep, ill-rooted, inner, deeply rooted inner inclination. Our whole being is affected by it. Sin, therefore, is not only a case, but it is a situation, a havoc, so to speak. So this constant, more and more deeper one can say, appropriation of sin. Whatever I do good, gives you, does it to me. Whatever I do bad, it's me, as we say now also in the world.

[51:45]

This is of course important because that is then the condition under which later on the appeal is made, ko mundum crea in me Deus, create in me a clean heart. So this is the acknowledgement, the identification of man, the soul of the water, praise with sin, with his sin. Decce in veritatim in exsisti in cerdatum cultas apientiatue manifestat. Still in this depth of acknowledgement of sin, there then also dawns, just as before, in some way an anticipation of that beautiful world of St. John, And if your heart accuses you, God is greater than your heart and knows everything.

[53:18]

In this deep identification and depth of this acknowledgement of sin, still the human heart is deeper, still never can it come, get away completely from, as it were, the grips of God. God always has it still in His grip. ecce in emberitad in etiato te fulta sapientia tua manifestasti. Out of that, of this deep recognition of one's own sin, not despair fought, not despair, but the recognition of the sapientia divina, of that concilium salutis, of that eternal dog with which God has decided to turn his face, the face of his grace, to man in his sin.

[54:25]

While we were sinners, you have sent your son to die for us. That is of course the depth of God's wisdom. St. Paul, I quoted that last time, I think to you, in the 11th chapter of the Romans, you will have sealed or shut up everything under sin, that you may also have mercy on all things. So, the depth of God's wisdom is what we call God's great Mysterio, the mystery of salvation. And that mystery of salvation manifests itself just in the depth of our self-accusation. If it is the right self-accusation, we accuse ourselves in the light of God's love for us.

[55:31]

We are not in the devil's light. You know, we have spoken about that so often. One can approach oneself with the eyes of the skeptic and with the devil's eye, and one can say, now let us see, is there really, do I really have truly loved God? And already in that question, somehow the answer is already contained. The devil whispers into my ear, you are the victim of a self-illusion. Your faith is only an escape from yourself. You project your pious wishes into a reality, you call it God and you call it your divine image. But all that are illusions. Your reality, your reality is different. You don't really and truly love God.

[56:38]

It's true if you look at ourselves with the eyes of the one who hates us, the eyes of Satan. Just as I also can get, you know, stuck in somebody else whom I look at with the eyes of the accuser, the eyes of sin. I pick up all the signs which show a devil's image in this man. And in that way I destroy him in my judgment, interiorly. But this psalm, of course, started with the acclamation, Miserere, have mercy on me, O Lord, according to your grace, according to your love, according to your motherly compassion. So with that emphatic acclamation, the whole psalm starts.

[57:41]

It's never, never lost sight of. But you see, though, that's the important thing, that we don't get that mixed up, that the acknowledgement, the solemn acknowledgement of God's love does not gloss over our human sinfulness. See, that is the whole distinction between the kingdom of God and the kingdom of God's grace and human philanthropy. Soon as I look at things in the eyes of human philanthropy, I say, first of all, there cannot be any God who would, you know, in any way condemn anybody and hell doesn't exist. And at the same time, then there is also the same idea, you know, that, oh, no human being is so bad, you know, to say they're going to deserve hell.

[58:45]

You see, there are these false idols, these false, distorted images, humanization, really, of God's love. But in the true fullness of the revealed faith, those two things go together, as it were. The fullness of God's supernatural love and grace and the recognition of the true depth of our sin. Grace on God's side, mercy and redemption and the acknowledgement of our lostness and our headlessness, those two things are the two abysses which call upon one another. Abyss of God's grace and the abyss of human guilt.

[59:49]

That is the beauty also in the beginning of this song, that both these things are there and that is what we call Confessio, confession. A confession which is the confession of God's glory and the confession of our sickness. The sick man who praises the doctor, the more confidence he has in his skills. So that is actually in Emilio Quinones' chapter on cultus apiens here to manifest destiny. That wisdom is the mysterium, is the divine mystery in which that divine council of redemption The Father decides, has decided from all eternity to send his Son to die for our sins. And instead of saying the truth in human sin.

[60:58]

Asperges me, then out of that rises then the cry, that's the next thing you see for the prayer for forgiveness. Asperges me, so forth. Edmond Dago sprinkled me with hyssop, and I shall be made clean. lavavis me, you wash me. Again, you know, always the heaping of expression and the intensification of expression, the climactic character, always. Asperges me, lavavis me, asperges me, you sprinkle me, and I will be made clean. Now, in a verse like that, of course, the The reader, the Jewish reader would be, the reader who is familiar with the ceremonial of the old law, because he thinks immediately of that great, strange law of the Numbers, the fourth book of Moses, they call the law of the red heifer.

[62:17]

The Lord of the Red Heifer. You probably have heard about it. The Red Heifer. You want to who? The Red Heifer, you know, who is very special, beautiful. I mean, all those things are tremendous. One follows them up. It's a field which is as good as unknown to Christians. Unfortunately, you know, we always call and keep the old law as a part of divine revelation. But we don't do a thing about it, you know. We don't know it, you know. It all falls under that general condemnation. It's ceremonial laws and all ceremonial laws have been abolished by the sacrifice of Christ, period. that dispenses us from even looking at them. I think it's a tremendous loss to divine revelation, to insight, to a loss of really tremendous opportunity to penetrate more deeply into God's thoughts and devices, so to speak.

[63:39]

Now, then it's then, because then it's what it refers to, you know, the Asperges mirisopo. It's that little, the most, let's say, crummy little plant, you know, that exists. It's just the opposite to the cedar, the way when the red heifer is burnt, you know, then a piece of cedar and a piece of hyssop is burnt. Cedar is the biggest tree, the hyssop is the smallest one of all. Worm-like whole thing, you know, structure. So the aspergillus myrrhsop was sprinkled with hyssop and that sprinkling refers to the water. That water, the hyssop water, would be called the water of what is it? Entzündigungswasser.

[64:40]

Water of cleansing. Water of cleansing. Lustration, I would say. Lustration water. Lustration water. That lustration water, as you know, is made of the ashes of the red heifer. and of water, a mixture of water and the ashes of the red heifer. They make that water which cleanses man from any uncleanness that he has drawn upon himself by touching anything dead. dead human body by coming, one can say, in contact with death. All these things are full of meaning. I can't very well in a short, you know, even in conference to go into it, but the red heifer, for example, I mean, just to give you a

[65:52]

And last year, you know, he sacrificed extra, extra bortas, extra, outside of the camp, you know, outside of the camp. That reminds you immediately of the emphatic statement of the Epistle to the Hebrews that our Lord was crucified outside of the camp. Outside the camp is, in the later times, is the city of Jerusalem. That's the camp. The place of the camp is taken by the city of Jerusalem. Outside the walls, the heifer is offered outside the walls. And the place for its offering, or the offering of the red heifer, was Mount Olivet. On Mount Olivet, the red heifer was offered. And it was offered Strictly alone was a single animal that was offered so many

[66:59]

details, you know, of that law, which immediately leads us to the conclusion that this is one of the symbols of that sin offering of our Lord Jesus Christ, who is the fulfillment in the New Testament of the Red Heifer offering of that idea. lustration, offering, to bring the purity, I mean a cleanness, you know, the reinheim, purity, into the words, the conquering of death. So, the aspertisme is sopo et undabo. Lavarvisme, again, here of course the evil word is an emphatic word. Lavabh is lavabh, it means washing in this word, which is expressed in Hebrew, which is done by, how do you call it, by beating the laundry, you know, by beating the laundry, which of course, scrubbing and beating, you know.

[68:18]

Pounding. Pounding. Pounding. That's it. By pounding. By pounding. Therefore, Balken we say in German. Balken. And then if a little boy, you know, gets something on a certain part of his body, then it's also called balking. So, so, so encouraging is that here. And then, I will teach you, O David, I will guide you, I will teach you, and you will give me the glad tidings of joy." The glad tidings of joy are, of course, those tidings in which the priest announces, for example, to the leper, or to the unclean that now he is clean again and that is glad tidings of joy and rejoicing because that admits him again into the temple and the temple is the place where the joy of the Lord is experienced.

[69:35]

The sentence, you know that from the New Testament, where our Lord cleanses the lepers, cures the lepers, and then tells them, you go now and tell the priest. so that the priest may pronounce that judgment which admits them, those glad tidings, which admits them again to the joy of the people, which is the temple and the feasts which are being celebrated in the temple. No joy without community. Joy is always a community affair in the Old Testament, and with people in general, when they have their lines. Of course, the apostasy, the excommunication, is something which affects the entire bottom. I mean, anybody who has the idea of what heart means in the Old Testament also knows that those two things, excommunication and the wasting away of one's body, are one and the same.

[70:51]

I will defraud you into an apocalypse maze, and omnis iniquitas mea stele. Turn your face away from my sins, and destroy all my iniquities. But then the climax is entwilled. It is not any more than The cry for forgiveness, but this is now the cry for restoration. Starting with verse 12. Cry for restoration. Verse 12. Restoration. Again. just as before, radical acknowledgment of one's radical sin, so now cry for radical salvation. And what is radical salvation?

[71:54]

It's rebirth. Rebirth. The human heart is rooted in sin, as we have it in this state of fallen nature, and nobody can reach it. Man certainly, even I, cannot reach the depth of my heart. But God, therefore, with the creative act, and here, again, the emphatic word is used, bara, which is exclusively used in the Old Testament for the act of creation, for God's creative activity. Therefore, create in me, O Lord, a clean heart, comundo.

[72:55]

as the seat center of all my faculties, et spiritum rectum innova in visceribus meis, and renew in me spiritum rectum. Spiritum rectum, spiritum firmum, one could say, is spirit which firmly and clearly clings to his divine goal, the fatherhood of God the Father, spiritual rectum inova in visceribus meis, in my inmost heart, visceribus meis. So that leads us this prayer for renewal to the idea that is fulfilled in the idea of the New Testament, the idea actually of the baptism.

[74:06]

This part here, this whole part here of the psalmis vere, gives us the reason why the psalmis vere is sung by us every morning when the sun rises, as part of Lourdes, as part of the glorification of the risen Savior. would be completely wrong to think that the Miserere is only a psalm of the sinner accusing himself. No, it is a glorification of the victorious power of the resurrection in Christ, the risen Savior. Therefore we sing it on Sunday. as a part of our faith in the resurrection, expression of the resurrection. The seat of my faculties, spiritum rectum, the spiritus that is the power which pervades me and drives me to action, into action.

[75:17]

You should take as a commentary to this verse the epistle of St. Paul to Titus, the third chapter, the fifth verse. And if I read it to you, you will recognize the affinity with this, what this here really is. No one can say it's the, it's St. Paul's song. If we, he says there in his three-part quote of his Deutitus, non exoperimus justitiae perfectimus nos, not through any works, just works that we have done, sed secundum sua misericordiam, but according to his rahami, on further beginning of the psalm. They could not sue our misericordium according to his compassion.

[76:19]

Salvos nos fecin. He has made us safe, given us salvation. Conter de san, vedevi eletitiam, salutaris tu. I was washed by regeneration. [...] I was et spiritum rectum innova in veceri gustem, et renovationis spiritus sancti. Yahshua, therefore the Hebrew word here is from the Psalm, from this quotation.

[77:25]

Davakum regenerationis et renovationis spiritus sancti. Bilicum Sanctum Innubar Evisceribus. Ne proietiat mea patietuba. That somebody to throw, or how would you say, proietiat, I think, in English, in a trough, away an exit from my face. That's of course if whoever guards withdraws his spirit, that's house to you. Away, if he can't bring away. Gojicias mea facitu. Spiritum sanctum tuum mea operas aque. It means the same. Spiritum sanctum, but here again, notice the emphatica, the climax.

[78:29]

Spiritum rectum innovain vicerebus res. The spiritus rectus is spiritus firmus. the opposite to all nobility, a stable spirit, in opposite to the mobility of our natural inclinations in the state of all human nature. If I pointed that out before, you know that the characteristic of the messianic spirit is its ability. Now the idea which is always in the mind of any Jew who reads this story is the difference between Saul and David. Saul is the example of a man who receives the spirit and loses it.

[79:33]

through the inability of his entire makeup, so to speak. David is the one upon whom the Spirit rests, Spirit to Spirit. He clears the orientation towards God the Father. Confirmation is the sacrament the name for the sacrament in the New Testament for which the fullness of the Spirit is given. Therefore, Spiritus termum adiogare gyseribus necruicias mea pacitura. Spiritum sanctum tuum neaufrasemic. You are Holy Spirit. That means the Spirit of God in us is unity with Him. makes us capable of being holy as God is holy, of being admitted to being at home in the temple, Spiritus Sanctum, the opposite to apostasy and to separation.

[80:47]

Spiritum sanctum cum neopron, redimia laetitiam salutaris tui et spiritum principali confirmati. So three times, three expressions for the Spirit. Redimia laetitiam salutaris tui. Give me, restore unto me the joy of your salvation. That's what the spirit gives, because the spirit means willingness. Therefore, the one who carries the spirit of excellence, he tells us by joke, is sweet. By the name Letizia Mzalotai, the spirit of principality, confirm my faith. The Vatican, on the 12th, has there, et spiritu generoso, con Piero Marchi. Spiritu principali, spiritu generoso.

[81:55]

Now, that really is the thing. I don't know how Cicero-Dianic spiritu generosus is, but it's If you want a generous spirit, generosity. And it is true, you know, that breaks out the, let us say, the essential thing which is mentioned. spiritual, spiritual parts. When reading that article and thinking about it, it is spiritual, spiritual, but why? Because you know the principle. The princeps is the mythic, you know, and that is the one who, and that is, you could put it this way, there is a book here written by a Dominican on the vanjanimite, the virtue of vanjanimite.

[83:05]

It's a very good book. But as far as I can see it, the parallel, the true parallel between Old Testament and the idea of magnanimity, which of course is an idea of the antiquity and an idea of the renaissance later on of humanism, it's a glorification, let us say, of the noble one. But the Noble Minds, for us, we have the same, the Noble Mind and the Noble Man. And both, there's a good translation, say, Spiritus Principalis, for the Noble Spirit. And Twitches is the Noble Man. So, that is perfectly all right, you know, we, the Volga Theor has found very good words. It's true, for example, the Documents, we have spoken about it before, but the Documents in the Old Testament were that precipitans, that means the nobility of spirit, is in the Canticle of Deborah, that is in the fifth chapter of the Book of Churches, the Canticle of Deborah.

[84:31]

And that would be good to remember that. For example, I'll just give you a little quotation there, from Georges 5.9, in which, in the Canticle of Nebua, in which it is said, Cor meo, diligent, precipes Israel. I heart loves the princes of Israel. And then comes what makes the prince of Israel. Not his wealth, but his heart, his generosity. And that's explained here. Que propria voluntarte optulistes vos discrimini. who, you know, my heart loves the princess of Israel, who voluntarily, their own will, dedicated themselves, up to this, this was, dedicated themselves discreetly to, uh, what is it?

[85:44]

To, to, what is it? Yeah, prediction. I mean, you know, it's then that this attack, you know, of the valid ones of Israel, isn't it? The valid ones of Israel. Valid ones, that's it. The valiant ones, you know. The attacker, not the valid ones. The Valiant Ones of Israel. The Valiant Ones of Israel. That's how they preach in Beth Israel. The Valiant Ones of Israel. Who is the Valiant One? Who dedicates himself to death. Dedicates himself to death. For the cause of the people. That is what makes the noble man. That's what they have the castles for. in the earth. So the noble man, the valiant one, is the one who faces death for the people.

[86:47]

And that is, of course, as we have seen that before, that is the essence. And very, very extremely interesting, you know, that this word here, the Hebrew word for the spirit, one could say, really say, who consecrates himself, consecrates, who dedicates it. One could say, I would in some way be tempted to translate the word principus, the spiritus principialis, with perhaps a dedicated spirit. You know, of course, that today is a little lost, you know. But one says, one still says, you know, I am a dedicated man. I mean, I am a man consecrated to a cause. Consecrated to a cause, and that is what is here, what is meant here. The spirit of consecration, spirit of self-dedication, spirito principale confirma cor meum deus.

[87:54]

So that is the same word that we have in, in, in, in Latin, express the word devocio. core devotu, spiritus devotus, is exactly this, you know. Today we say devout, but I doubt if this word devout in our days, you know, brings about this idea. But the original idea of devotio certainly is that idea of sacrifice for the public salvation. Therefore, the Devotio is Christ. The Spiritus Principani is shown there, where He gives up His Spirit into the hands of His Father. That is the Devotio. That's the fulfillment of New Testament book.

[88:57]

Spiritus Principani confirmami. And then right away, Docebo iniquus vias tuas, with this spiritus principales, with this spirit of dedication and devotion, now I become as an evangelist, a missionary, in pi Docebo iniquus vias tuas. I shall teach iniquals, and the iniquity here in the Hebrew text are really predinals, a strong word that is used here. And then even more, et impi ate convertentur, and inveterate sinners will be converted to you. All that can be prayed can be said out of the heart of our Lord Jesus Christ. Father, forgive them, because they do not know what they are doing.

[89:58]

That is the way in which Christ, Docetimicus Pius Domini, and Impio Ie, converted Impius at sea. Right away, the good thief turns to you. Tomorrow, today, you shall be with me in paradise. We must close this on one. Restore unto me the joy of thy salvation, and let a willing spirit uphold Spiritus Principalis. We declared that the last time. The Spiritus Principalis, the spirit of the prince. That means the spirit of the noble man. The essence of the noble man is that he is ready at any time to give his own life for the protection of his people. And do that with a willing heart.

[91:03]

that are the very valiant ones of Israel, who with their free-flying hair enter into the battle, and they offer themselves for the salvation of the whole, that are the princes, that means those who are the public defenders of the people, Today, the soldier, the one who wears the uniform, is, in that way, in the service of the home. Hence, therefore, this willing spirit, the spirit of absolute dedication, the spirit of sacrifice, that spirit which in the highest degree has been shown in the Lord Jesus. The Miles Christus, Christ the soldier who carries the cross and devotes himself to the salvation of his people by dying the one for the many.

[92:07]

And this spiritus principalis, that is the highest degree of the spirit that give to me, this spirit of self-dedication, of self-consecration, Then will I teach transgressors thy ways, and sinners shall return unto thee. When this happens to me, then I have a message to those who are in the same condition in which I am, the sinners, the criminals, as it is in Hebrew. Hence, the hard-hearted, the tough ones who are hardened in their sinful ways and sinners shall return unto thee. This spirit in me enables me then to break the hard crust of sin and of hatred of God wherever I

[93:13]

deliver me from libera me de sanguinibus. It's here usually translated deliver me from blood guiltiness. But de sanguinibus, libera me de sanguinibus, may simply also mean, that's what it in fact means very often in Holy Scripture, vidamim, simply premature death. deliver me from premature death. You remember that David in this scene with Nathan, when the judgment was announced to him, as an answer to David's confession, I have sinned against the Lord His guilt is taken away from him, but punishment is not.

[94:19]

The punishment still will happen, and the punishment is the premature death of his beloved child, of his successor, the child of David and Ben. And, as you know, that death also then happens, and it hits David in the depth of his heart. You know how he fasts, how he implores the God's mercy, but still the child dies. And then, suddenly, he is seeing the God's judgment, he feasts as it were. David again enters into the joy of his salvation. And his second child is born to him. And that child is then Solomon. That child is called God's darling.

[95:22]

That is Solomon, that means the the King of Peace, or Israel. In the two children of David, the one that is killed and the other one that is lifted up to the throne, of course, we as Christians, we see in that the fate of Christ himself. This is the moment where David's sin abounds. And where David's fair sin abounds, there also mercy abounds. But a mercy which is not, let us say, against justice. for their mercy which works in and through justice. And therefore we have, in David's case, we have the death of the one child and the exaltation of the other child.

[96:28]

The New Testament, and that is, again, the characteristic what separates the Old Testament from the New Testament. In the New Testament, death and life are united in one person. That is, of course, never the case in the Old Testament. But what is divided, death and life in the Old Testament, is united in the New Testament in one person of Christ who dies and rises. He is therefore, let us say, both children of David in one person. Deliver me from this premature death, O God. Thou God of my salvation. So shall my tongue sing aloud of thy righteousness. You see, the victory over death initiates the Todah, that means the thanksgiving.

[97:30]

So shall my tongue sing aloud of thy righteousness. O Lord, open thou my lips. This song of thanksgiving is again God's gift. Open thou my lips, and my mouth shall declare thy praise. Everything's a new beginning. That new beginning is only based on the grace and mercy of God. From Him comes the initiative. He opens the lips of the sinner. Open thou my lips, the versicle with which we begin every day at Mass and Vigils. For thou delightest not in sacrifice, else would I give it. Thou hast no pleasure in burnt offering, for sacrifices of God are a broken spirit.

[98:39]

a broken and contrite heart, O God, thou wilt not despise." And it's the end of the original psalm. And, as you know, there are then many speculations, especially also on the Protestant side, that this is one of these mighty prophetic protests, you know, they always think about things in terms of protest. on what one understands here. One could understand that very well completely in the framework of the Old Testament theology of sacrifice.

[99:41]

The Old Testament had no sacrifice which would in any way blot out real guilt against God, true guilt against Him. A sin against God, committed, as the Old Testament says, with a high hand, is mortal. Even in our terminology we still speak there of immortal sin. Such immortal sin just as it deprives in our Christian life the Christian from approaching the altar either offering gifts, today that is less strongly emphasized, but also in receiving from the altar, receiving from the altar the gift of Holy Communion. So, also in the Old Testament, a sin committed without my hand, and that's of course the sin that David committed, has no sacrifice to atone for it, absolutely not.

[100:53]

That doesn't exist in the Old Testament in Judaism. Sin offerings, you know, may be offered for the sickness. Sin is of course in the Old Testament much more comprehensive concept than it is in the New Testament. The Old Testament, anything that is not in order is a sin. And therefore a sin can be also ritual uncleanness, anything like that. And so, in this way, the sin offerings in the Old Testament are only for external uncleanness, but not really for what we would call today sins, you know, in the full sense of the word. The sinner cannot offer sacrifice in the temple. That's also So, therefore in that way also this here, thou delightest not in sacrifice, that means not in a sin, never in a sacrifice which is offered by a man who is in sin.

[102:08]

else would I give it, thou hast no pleasure in burnt offering." Burnt offering is not an answer to this kind of status in which the sinner of the psalm finds himself. The sacrifices of God, no, I think it's here, sacrificium deo, sacrifice to God Ah, from the part of the sinner, a broken spirit, a broken and contrite heart, O Lord, thou wilt not despise." That is a real answer. That is in itself in the framework of the Old Testament. Absolutely nothing new. That is the part of teaching of the Old Testament. Therefore, it's not such a tremendous, you know, here, at this moment, you know, now, I mean, Luther and the whole glory of the Reformation has been miraculously anticipated.

[103:22]

26, I mean, this thing, you know, which is there, which is alive. in the whole, let us say, concept, spirit of the Old Testament. That is not, in that way, an externalism that thrives with magic means to get into the possession of a merciful God. That's not the case. So, especially not in this height, you know, in which here, of course, in this depth, in which David, in the recognition of his sin, finds himself. And in that specific relation of God, which the acknowledgement of his sin opens to him, The real true acknowledgement of his sin is to David the opening of his way to God as God, into the inner sanctuary of the heart of God.

[104:33]

That's the whole message of this psalm. And therefore, you see, the external apparatus of the ritual, of the temple ritual, is not designed for that. And every Jew knows that, you know. But here is something deeper. That, of course, that deep to which which breaks open here in David, that is in the Jewish, which will open on the day of Aton. the Day of Atonement, the Yom Kippur, there these sins, the sins of the heart are brought solemnly and with the contrite heart before the throne of God as the Judge. That's the meaning of the Day of Atonement. And this here is the spirit of the Day of Atonement which speaks in these.

[105:38]

Sacrifice to God? To God are a broken spirit, a broken and a contrite heart. O God, thou wilt not despise. Just as before, you know, always out of the depth of the recognition of the sinfulness and of the apostasy, gloriously and victoriously dawns the reality of God's forgiveness of God's wisdom, so also here a contrite heart God's thou wilt not despise. There is faith in God's mercy as the one who loves Israel, who loves the brokenhearted. Then comes the last verse, 20 and 21, and that is then, as everybody recognizes, is a later addition.

[106:44]

By the way, I could just, by way of annotation, you know, call your attention here, for example, somebody like Kissane, you know, is, you know, Signor Kissane, there are certain two volumes on the Psalms, And he, of course, also, he refers this thing to possibly to the situation of the exile. How would that work? No, I don't think it's necessary to do that. But in the exile, as you know, Jerusalem and the temple were destroyed. And Monsignor Kissine says, and that is the situation here. Thou delightest not in sacrifice. else would I give it. Time has no pleasure in burnt off. Why does he say that? Because the temple is destroyed. Now, in some way I doubt it, you know, because for the Jewish people, the sacrificial idea, in some way the sacrificial offering, that whole ritual in the temple,

[107:54]

continued in the exile, not at the very place, but in the sacred book. Therefore, by reading the book of Leviticus, that same ritual of the temple was, as it were, spiritually re-enacted, and always, in that way, was considered as staying with Israel, and in that way, as continuing spiritually. But, on that note, there are The year then, 2021, as people recognize, is a later edition. Now again, you know, some people naturally are down by kind of great misgivings, but that is always, you know, the way in which modern critics consider this thing.

[108:59]

They transfer their own position into the antiquity and they construct then a A rabbi who read this, you know, that Thou Delightest Not in Sacrifice, was terribly upset by it, but what he read there, you know, that he thought that if that would get among the people without a correction, it would do much harm, too, because he was, and that's always in all these wonderful constructions, he had that famous priestly spirit, you know. So it was a man with a priestly spirit who read the Psalm Miserere and he couldn't quite swallow it. And therefore he added at the end, you know, a nice little, how would you call it, you know, grave. A legal grave. And there it's 21, 20 and 21.

[110:00]

Do good in thy favor unto Zion, build thou the walls of Jerusalem, and see thou come back. Then wilt thou delight in the sacrifices of righteousness, in burnt offering and whole offering, and then will they offer bullocks upon thine altar." So that was then, of course, if the thing is in the exile, you know, then on one hand, you know, it's easily true It was made, you know, the psalm, in the time of the exile. It would be easy for me to explain, really. This is here, the sacrifices now are not being offered in the temple, but we hope for the building of Jerusalem. And once Jerusalem is built, then we also can again, at the same spot, you know, offer our sacrifices. That is, you must, I think, in reading these verses, it's always good, I think, to have, you know, this here is, I wouldn't, I mean, deny that this here is an addition.

[111:19]

The only thing, you know, that I would be very hesitant to acknowledge is that there is, let us say here, an evident correction on the part of the legal spirit, you know, against the prophetic spirit. Let us say, one would say it in other modern words, of the Catholic spirit against the Protestant spirit. So, it was an inquisitor, Jewish one, who found this not quite in order and therefore added it, this kind of medicine for the more scrupulous minds. But, you know, as I said it, one can understand verses 18 and 19 completely out of the very sacrificial legislation of the Old Testament. The sacrifice, an offering of a sacrifice, is not the answer to mortal sin.

[112:26]

Let's put it that way. But that is completely common doctrine in the Old Testament. But, of course, what is possible here, and that is always, you know, the I of every song, that means the ego, the person, of the singer of the psalm is indeed, and that is the reason why the Psalms become the song of the community of Israel. This book of Psalms is a community book, community prayer. The word I, I, I is repeated a thousand times, but it does never mean only the isolated individual. But in every individual Jew is also represented the whole of the people. That is an essential feature of the Old Testament or the Semitic Spirit, the whole, that those two are never

[113:27]

separated, they always are included in one another. So that this here is 20 and 21 is an addition in the community spirit in which this song is sung and in which the pouring out of the heart of the individual singer is the pouring out and has become the pouring out of the heart of the whole people. and the heart of the home people truly driven out of the yurts of their own country, delivered into the hands of the sanguinaires, into the hands of the enemies of the holy people. Hence, therefore, here at the end, then, that word of hope of resurrection. Thou in bona volunta tetua, In thy good will, in thy faith, build the walls of Jerusalem.

[114:36]

What was before is the voice, as it were, of Jerusalem destroyed, of the one who sits on the ruins of the Holy See. Do good in thy favour unto Zion. Build thou the walls again of Jerusalem, and stand the sacrifice, the delight of the temple, will again take place, thou delight in the sacrifices of righteousness." That is, the sacrifices of righteousness, the sacrificia justicia, which are incompatible even with a, let us say, external sin of uncleanness. those sacrifices which require, let us say, the integral and holy Israelite as a priest. And there are the sacrifices which we call Ullah, that means sacrifices of greater surrender to God.

[115:46]

Sacrifices which mean, have the spiritual meaning of making a completely new beginning on a higher level. Intensification of surrender to God. And that is the burnt offering, or the Ullah, instead of the whole offerings, Qanil, and these whole offerings, which really mean, the Ullah means a new, one can say, a new upward. the rising of the old heart of the offering Israelite and the Qalil mean the surrender of all one's possession to the glory of God. That is the meaning of the cardinal. Mincha, for example, is a whole offering. But that represents, Mincha represents, the possessions of the Israelite.

[116:55]

So that's what he gives, you know. In the Olag, he gives his heart. It's a Sursum Corda. A new higher, a new attempt at sanctity. Hence the whole offerings, the so-called holocauster, the complete surrender of what belongs to one of one's possession. Then will they offer bollocks upon thine heart, bollocks upon thine heart. The steer is always the symbol of the Israelite as servant of God. who works the aboda, the servizio, quino, the opus Dei, in the fullness of his life.

[117:51]

@Transcribed_v004
@Text_v004
@Score_JJ