Expanding Covenant - How are we to approach בהר סיני and how are we to approach חג השבועות as זמן מתן תורתינו when in reality it was a disaster, and עלובה כלה שזינתה בתוך חופתה? The very עדיהם ויתאבלו remains with us very much today in the מנהגי אבלות which are built in to the period, and indeed are the עיסוק הפרשיות from שמיני as a continuation of the חיוב מיתה בהר סיני של נדב ואביהו ואהרון התאנף ה' , and the difference between כהן גדול וכהן הדיוט, and the way that אהרוןStrange how Time is so intimate and space so exposed, how lonely we can be in Space and how in solitude we can be in Time, how Space, by letting us in and out, provides no interconnections to our own selves within it, and how Time, being so unique and non-traversable, provides an infinity of connections; how Space, being so shared, provides no true intimacy, and how Time, being so utterly personal, is shared only intimately (which explains why our closest connections are to those who share this dimension with us, for the short period we personally occupy of it is no different than the small ד' אמות we occupy is space, yet we believe that we are co-extant with others in our space, just not intimate with them, so too here are we co extant with others in time, only infinitely intimate with them by virtue of being co-extant). It follows that Liberty is spatial, כמדיירי ביה דרי, דרור; how Liberty is so temporal; why Liberty is יציאת מצרים and Freedom in מתחילה עובדי ע"ז היו אבותינו; why Liberty is פי החירות and Freedom is שבת וראש חודש. It is Shemot therefore that takes us from in to out and builds a משכן in Space; it is ויקרא where we learn that Time is all, that the אוהל מועד is the depository of Time and is therefore בית חיינו. Our Alienation is spatial, our ultimate connections are temporal. Thus our כי תבוא אל הארץ, though an entry into Space, is experienced as Time, and relived continuingly with ביכורים. [for ל"ג: The יום נסת יום אשר ברחת in RSB”Y space is what freed him into the everlasting adventure of Time, and flung him like an arrow into conscious eternity and into the קודש פנימה.]Addressing the failure of Shavuot demands a restatement of the Human Condition and a new definition of ownership and selfhood. The very issues connected here with the new vision of ירושת הארץ are central to גאולה in Ruth. Deep Time vs Space, Love and Ge'ula as opposed to orthopraxy.