A Catholic Jew Pontificates

I love opinionated non-PC people. This blog is to vent my opinions on life, the universe and everything. Which is 42 which in gematria is "My Heart" (LBY) according to Rabbi Abulafia. The Divine Heart is the centre of everything.

Monday, June 08, 2015

The Role of Mary in John 1: A Hebrew Catholic Insight: Part 3

John 1:51 states: "And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man." This last verse of John 1 prepares us for the openly Marian chapter of John 2. As the last verse of John 1 prepares and situates us for the unveiling in John 2 of the Woman who is the Mother of the Messiah so the last verse of John's Apocalypse 11 prepares and situates us for the unveiling of the Woman in Chapter 12. Apocalypse 11:19 states: "And the temple of God was opened in heaven: and the ark of his testament was seen in his temple, and there were lightnings, and voices, and an earthquake, and great hail." 

We see in John 1:51 and Apocalypse 11:19 the concept of the opening of the heavens. Apocalypse 11:19 links this to the concept of the Temple directly whereas John 1:51 alludes to the Temple by referring to the angels ascending and descending just as the angels ascended and descended upon Jacob (a type of the Son of Man) at the place which Jewish tradition believed that the later Temple was built and the place in the Holy of Holies where the Ark of the Covenant stood on the Shettiyah Stone or Rock.

Thus John 1:51 united in the light of the Resurrection analogy of reading Scripture reveals Our Lady as the mystical and spiritual Temple and Ark of the Covenant as well as the spiral Staircase or Ladder. In John 2:1 the phrase "On the Third Day" alerts us that this is a prophetic sign connected to the mysteries of the Passion, Crucifixion and Resurrection of the Son of Man. Jesus rose "on the third day" after being in the underworld for 36 hours (he died at 3pm on Good Friday and rose at 3 am on Easter Sunday). This counterpoints the three days or 36 hours (3am Friday morning to 3pm Sabbath afternoon) that Adam and Eve lived in the Divine Will in the Garden of Eden according to Jewish tradition. The whole mystery of the Akeidah (Binding) of Abraham and Isaac (which alludes to the passion crucifixion and resurrection of the Messiah) is prefaced with this "on the third day"in Genesis 22:4.  As I wrote in my essay entitled "Resurrection of Jesus: Myth or History?":  

"...Lapide [an orthodox Jewish scholar and theologian] also points to the figure of Joseph in Genesis 42:18- “On the third day Joseph said to them, Do this and you will live…”. For the Jewish Christian this has even deeper meaning in the context of the Jewish traditions of Messiah son of Joseph who will appear in the Galilee and will be killed and rise from the dead. Lapide then refers to the three days mentioned in regards to Jonah (Jonah 1:17), Queen Esther (Esther 5:1) and Hosea 6:2. He writes: “On the third day…contains for ears which are educated Biblically a clear reference to God’s mercy and grace which is revealed after two days of affliction and death by way of redemption… thus, according to my opinion, the resurrection belongs to the category of the truly real and effective occurrences, for without a fact of history there is no act of true faith…"

The second chapter of John in a mystical manner, reveals the role of the intercession of Our Lady as the Mother of the Messiah in restoring, through her Son, fallen mankind to his lost estate. Our Lady along with St Joseph and Jesus the God -Man are the first 36ers (called Lamed vavniks in Jewish tradition) who become present in all generations as intercessors and victim souls for each generation through re-doing all the generations acts in the Divine Will. 

These lamed vavniks who live in Divine Will are alluded to in Apocalyse 11:1 where it speaks of the measuring rod (also mentioned in Ezekiel 40:5) which according to Jewish tradition was 6 cubits and each cubit was 6 hand-breaths which equals 36 hand-breaths.  

"...The length of the rod is six cubits. Each cubit is six handbreadths. See, therefore, how all the lights are bound together in this light, which is called "All," since all are contained within it. There are six directions [the six ketzavot, alluding to the six sefirot from Chesed to Yesod, all of which are included in Yesod], and when they are all connected to one another, they make thirty-six, corresponding to the length of this rod [36 handbreadths]. (see the writings of Rabbi Moshe Hayyim Luzzato (Ramchal) in "The Future Temple" ). 

John reveals that those who live in Divine Will (in the 36 hours which is also hidden in the mystery of the 36 candles of Hanukkah) are those in the heart of the Church or Temple who remain in the inner sanctuary in adoration and worship even when the rest of the Temple (Church) is being destroyed and trampled. We could also say that the Bat Kol (Daughter of All) is Luisa Piccarreta as the daughter (Bat) and Our Lady being the All (Kol). Ramchal links the concept of 36 with the light called "All". Interestingly the walls of the Temple were also 6 cubits high (36 handbreaths) and 6 cubits thick (36 handbreaths) according to Ramchal.
"...The Temple Mount has five entrances, two in the south, one in the east, one in the north and one in
the west. The height of the wall is six cubits and its thickness six..."
The five entrances of the Temple Mount may symbolise the five partzufim (personas) of Jesus (Adam {Zeir Anpin/ Son} Kadmon {Arich Anpin/ Word}) as the East Gate, Mary (Imma) as the West gate, Joseph (Abba) as the North gate, Luisa (Nukvah) and the Holy Spirit (Atik Yomim) as the South gates.
John the Beloved reveals Mary as the prophetic Woman of Genesis 3:15 in John 2 with the miracle of turning water into wine, at the foot of the Cross and in Apocalypse 12. This sorrowing woman in labour or travail is found throughout Scripture alluding to the role of Our Lady as the weeping Shekhinah and Suffering Soul of all Israel (called Miriam by Rebbe Nachman and other Jewish rabbis and mystics) who followed man out of Eden into this valley of Exile. Micah also refers to this Woman in Labour who is the Mother of the Messiah born in Bethlehem involved in the restoration of Judah and the lost Israelites (see Micah 5:3) which confirms and reinforces the Marian interpretation of John 1:31.

Father Aidan Nichols tells us that our first step in authentic Catholic Mariology is the exploration of  the sources of Revelation in the Scriptures and Tradition. The second step is an applying the analogy of faith which consists in interrelating of the fruits of our Marian exploration with the other teachings of the faith. Thus Mariology does not stand alone but must be integrated with Christology and Eccesiology and many other areas of the faith. Once we have integrated our Marian insights with the whole of the faith then we can in the third step re-explore Scripture and Tradition using other helpful philosophical tools with this fruit of analogy of the faith to plumb even deeper in to the Divine Revelation for even richer Marian insights that may reveal a more hidden Biblical basis for those Marian teachings found in Tradition, the Magisterial teachings and the liturgical and spiritual life of the Church and its faithful. 

Thus there is not just one Marian theology but a number of enriching Marian theologies that complement and enrich one another in unveiling the role of Our Lady in the fiats of Creation, Redemption and Sanctification.  In fact the whole of Marian teaching is hidden in a mystical, anagogical and Marian interpretation or reading of Genesis 1-3 and its counterparts in the New Testament- John 1-2 and Apocalyse 11-12. Both Moses and St John the Beloved like St Paul caught a glimpse of the Third Fiat or Heaven which is the realm of the Woman Clothed with the Sun (Divine Will) in Eternity (Atzilut). In a future post I will endeavour to interpret the second chapter of John's Gospel in more detail based from this Marian unveiling of John 1.


Friday, June 05, 2015

The Role of Mary in John 1: A Hebrew Catholic Insight: Part 2

John 1:23 has John the Baptist quoting Isaiah in regards to his mission as the Voice. In the Greek voice is a feminine word phone. In Hebrew the Voice of God is related to the Bat Kol (Daughter Voice). The words in Hebrew for 'voice' and 'all' are both pronounced as kol and thus Our Lady is the Daughter or Lady of All (Kol) and the Daughter or Lady Voice (Kol). 

Our Lady is the Voice of the Word. John the Baptist's whole mission has come to him and been invested in him when the voice of Our Lady greeted his mother St Elizabeth and he leaped as he was sanctified and cleansed from original sin. At the same time he received his mission as the prophet of preparation through this Voice of the Virginal and Immaculate Mother (Luke 1 :41). He prepares the way (hodon) of the Lord. In Greek hodon is in the feminine and this way is Our Lady that leads us the quickest and deepest to the Lord who is her son. This is in accord with the old Catholic saying -to Jesus through Mary.

John's baptism is connected with water and Our Lady is linked to the concept of waters (mayim) in Genesis 1:2 where her name Miriam is hidden in the well of the text beginning with the final mem of mayim counting 26 letters four times (Mem Resh Yod Mem = MRYM=Miriam). These waters also allude to the waters of the womb of Our Lady and Elizabeth in which Jesus and John dwelt. St John of Damascus taught that just as Jesus was not purified by the baptismal waters of John's Baptism but the waters were sanctified by him so Our Lady was not purified by the ritual baptisms of Judaism (mikva) but she purified them (see Fr Christiaan W. Kappes  "The Immaculate Conception"). 

The connection between waters of the mikva and Our Lady also is found in Genesis 1 in the concept of "the gathering of the waters called seas" (Genesis 1:10). In the Vulgate Latin it uses the word Maria for this gathering (congregation/ mikva/ kneset) of waters. She is the Kneset Yisrael as the mother and revealer of Israel and its Messiah. Kneset Yisrael is often identified as the Matronita and the Shekhinah in Jewish mysticism.

In John 1:32 it speaks of the Holy Spirit descending on Jesus as a dove. The dove is in the feminine and thus alludes to the synergy of the Holy Spirit united to Our Lady in Eternity as the anointing from on high. John 1:31 reveals that at the heart of the Marian mission is the revelation of the Messiah to Israel. This mission alludes to Elijah as John the Baptist came in the spirit of Elijah. Carmelite tradition links the water cloud that is foot or hand (yad) shaped with Our Lady manifesting from Eternity and the water from this blessing the Holy Land in order to prepare it for the coming of the Mother of the Messiah and her Divine Son in the fullness of time. 

Today Our Lady in synergy with the Holy Spirit is also concerned with this revelation to Israel of the Messiah and the ingrafting of the Jewish people (see Romans 11). Both Catholic and Jewish tradition speak of a "final coming in the flesh" of the prophet Elijah to complete this Marian mission. 

End of Part 2- Part 3 coming soon.

Thursday, June 04, 2015

The Role of Mary in John1: A Hebrew Catholic Insight: Part 1


St Bernard of Clairvaux taught that Our Lady could be found on every page of the Bible. She is there in a hidden and mystical manner. As discussed in my other blogs, Our Lady is the Lady of Wisdom connected to the first word of the Bible Bereshit. She is that Reshit (Beginning/ first) - the template for all Creation when read through a Marian or Sophia prism. This word bereshit can also be read through a Eucharistic or Messianic prism as well as a Joseph or Tzadik prism and a Luisan or Divine Will prism or paradigm. The Marian dimension of bereshit encompasses the other paradigms as the Womb of the Mother which is the created Womb before the Dawn (Psalm 110:3) and Miriam's Well (Rashi on Numbers 20:2; b. Ta'anit 9a; Song of Song Rabba 1:2; 4:14, 27; Zohar II:190b etc).

John's Gospel begins with "In the Beginning" revealing this Lady Reshit (Arche in Greek, Kadmin in Aramaic) in intimate union with the Divine Word (Dabar in Hebrew, Memra in Aramaic and Logos in Greek). John 1:1 is directly alluding to Genesis 1:1 and the Aramaic targum on Genesis 1:1. This created Lady of Reshit is the "face upon the waters" who is in synergy with the Holy Spirit in Eternity, as revealed in the beautiful literary icon of Genesis 1:2. When she is in synergy with the Holy Spirit as the spouse of the Holy Spirit the Holy Spirit can be referred as 'She' instead of "He". Proverbs 8 and Wisdom 7 also link this created Lady Wisdom with Creation.  

The term synergy in regards to the relationship of Our Lady in Eternity and the Holy Spirit was made popular in Mariology by St Maximilian Kolbe. It alludes to the Hebrew concept or verb of m'rachefet in Genesis 1:2 which can be translated as moving, hovering, brooding and making fecund (fruitful or fertilising), and relaxing and fluttering or shaking. It also alludes to the eagle hovering over its young one in order to teach it to fly in Deuteronomy 32:11. The young eaglet can represent Our Lady and the Eagle the Holy Spirit (also see Apocalypse 12) when interpreted through a feminine dimension. In a masculine setting it represents the synergy between St. Joseph and the Father. 

Thus m'rachefet represents the union of two or more forces performing or generating one action or work together. The concept of the Eagle and eaglet hovering together remind us that these two 'forces' that are synergising are by no means equal in origin or in performing the task. This concept of working together (co-workers) of God and man as a synergy is referred to by St Paul in 1 Corinthians 3:9 and thus alludes to the Divine divinising the human and his acts.

John 1:3 refers to the panta (all or all things) which in Hebrew is Kol (all) who is mentioned in Wisdom 7. In Wisdom 7:22 she is called the artificer or nursling mother (amon) of all. Jewish tradition refers to her as Bakol (With All) the mystical daughter of Abraham (Genesis 24:1). The Universe is made in her image and St Paul refers to the Universe as a Woman groaning in childbirth awaiting the revelation of the Sons of God (Romans 8).

In John 1:4 it states that in the Word was Life (zoe in Greek, chaya in Hebrew). The Hebrew and Greek words zoe and chaya are feminine and this life is thus feminine-it is the Holy Spirit working in perfect synergy with Our Lady in Eternity as the light radiating from Jesus the Divine Word.  This Life who is the Holy Spirit in synergy with Our Lady radiating from the Word is the light that illumines man. Today the Divine Word made Flesh dwells in the Blessed Sacrament and sends forth this light (phos) of the Holy Spirit in synergy with Our Lady into our hearts and all creation during the Mass and Eucharistic Adoration. 

The Holy Spirit is the uncreated Chaya (Spirit of Life) and Our Lady is the created Chaya (female Living Creature).  Jesus as the Word is the Chai (life) or Chaim (lives) which are the masculine form of Life in Hebrew. The Bible and the Zohar speak of the four Chayot (Living Creatures). Jesus as the God-Man is the Supreme Chai who is known as the Man. Our Lady is the little Chaya known as the Lioness (Ariela). Luisa Piccarreta is the very little Chaya known as the Eagle. St Joseph is the hidden Chai known as the Ox (bull calf) or Unicorn.  In a sense we can say that the Life (zoe, chaya) that is the light for all men is the light of all four chayot working in union with the uncreated Chaya the Holy Spirit. Thus this Life and Light is the Divine Will and those who lived in it on earth. 

John the Baptist himself was not one of those who lived in the Kingdom of the Divine Will but he was the preparer of this Kingdom as one sent by God as a testimony to the Light (photos) who is the Divine Word. John himself was not the light (phos) as he didn't dwell in the Kingdom of the Divine Will on earth but he came to witness to the Light (photos) who was the source of this light that animates all. The Greek uses two different forms of the word for light as phos and photos. Photos seems to be the source of the Light who is the Word. Phos seems to be the light that radiates from the source in John 1:4-9. This light is connected with the "vayhi or" (and there was light) of Genesis 1 that was hidden in Miriam's well (Or haGanuz), which concealed the dual mysteries (twilight) of the Incarnation and Immaculate Conception. This was according to the Jewish mystics and rabbis the concealed created female light.This light in Judaism is called the light of the Messiah.

The Fathers of the Church such as Irenaeus, Tertullian and John of Damascus referred to a more ancient reading of John in which John 1:12-13 is read differently so that we can read it as referring to the virgin birth of Christ. These translations allowed for the use of the singular 'was' not the plural 'were' in translations of verse 13(see Father Aidan Nichols "There is No Rose" and Father Christiaan W. Kappes "The Immaculate Conception"). The word tekna (children or sons) is the Greek translation of Beni (sons), however the original text may have been ben (son) or beni (my son) alluding to the Akeidah (binding of Isaac).  Isaac is referred to as both beni (my son) and yachid (only begotten) in Genesis 22. Is John confirming a prophetic interpretation of the Akeidah as referring to the Word become flesh (the Lamb of God) who will be the beni and yachid of God himself?

I  would read John 12-13 as "As many as received him, he gave authority (of the Child (Beni) of God who caused all to come into being) for those believing on the Name of him. For He (the Child of God) was born not of bloods, nor the will of the flesh nor of the human will, but of God was he only-begotten (yachid)." The word in Greek for bloods is aimata which refers to menstrual bloods which the Greek Fathers taught meant that the Virgin did not become ritually impure as other women before conceiving a child. She was the all-holy and all pure one. Some of the Fathers also taught that this also meant that her hymen was intact before, during and after the birth of Jesus. Thus the Virgin had not reached the stage of fertility in puberty before the Holy Spirit overshadowed her and miraculously enabled her to conceive immaculately and virginally.

Thus from this process the Word became flesh and dwelt among us according to John 1:14. This process refers to the concept of dwelling (shekhen) which alludes to the Shekhinah (the female presence) who is the kavoda (female glory) who makes it possible for the Word in the Flesh to dwell on earth. The Greek text alludes to the Tent or Tabernacle known as the Mishkan and later as the Temple. Thus this pregnant Virgin who is the Godbearer (Theotokos)  can be referred to as the Tent, Tabernacle or Temple that houses the Divine Presence, Light or Word who is her Son the only begotten Child (yachid) of God.

The words grace (charitos) and truth are feminine and allude to the reality that the Word in the flesh is full of his mother (charitos, chen) in synergy with His Holy Spirit (alethias, emet, truth). Glory is also doxan (kavoda) in the Greek which also alludes to his mother who he glorifies or kavods according to the command of the Ten Commandments (Honour thy mother and father) as he also does in regards to his Father of whom he is the only only-begotten Son or Child (yachid). Doxan is also a feminine word in Greek. The concept of Shekhinah in Jewish mystical tradition also is linked to the concept of the All (Kol) as the 10th and unifying sefirah (attribute or emanation) of the Sefirotic array.

 In John 1:16 we again see a hint of the synergy of Our Lady and the Holy Spirit in the phrase "grace upon grace" (charin anti charitos) in which charin represents the uncreated grace of the Holy Spirit and charitos the created grace of Our Lady who is the Mediatrix of all graces. This alludes to Genesis 1 with the Spirit of God hovering (synergising) over the face (Our Lady) upon the waters (her Graces or Seas produced by this synergising process of doing all acts in the Divine Will).

End of Part One

Monday, May 25, 2015

St Joseph in the Divine Will: A Hebrew Catholic Reflection

 St Joseph the husband of Our Lady

We were reading the 25th day meditation of the "Virgin Mary in the Kingdom of the Divine Will" of Luisa Piccarreta about St Joseph being eclipsed and inundated by the seas of the attributes of Jesus and Mary. 

...Now, you must know that for your Mama, for dear and sweet Jesus, and for Saint Joseph, the little house of Nazareth was a Paradise. Being the Eternal Word, my dear Son possessed the Divine Will within Himself, of His own virtue; immense seas of light, of sanctity, of joys and of infinite beauty resided in that little Humanity. I possessed the Divine Will by grace; and even though I could not embrace immensity, as did beloved Jesus – because He was God and Man, and I was always His finite creature – yet, in spite of this, the Divine Fiat filled Me so much, having formed Its seas of light, of sanctity, of love, of beauties and of happinesses; and the light, the love and everything that a Divine Will can possess, which came out of Us, were so great that Saint Joseph remained eclipsed, inundated, and lived of our reflections.

Dear child, in this house of Nazareth, the Kingdom of the Divine Will was in full force. Every little act of ours – that is, working, starting the fire, preparing the food – were all animated by the Supreme Volition, and were formed on the solidity of the sanctity of pure love. Therefore, from the littlest to the greatest of our acts, immense joys, happinesses and beatitudes were unleashed. And we remained so inundated as to feel ourselves as though under a pouring rain of new joys and indescribable contentments...

I immediately perceived the connection of this eclipsed state of Joseph to the ''darkness over the face of the deep'' in Genesis 1. Jesus is that face and his infinite seas are the deep (the mystery of the Incarnation of the God-man). The darkness who is Joseph in Eternity is the protecting dark cloud hiding the mysteries of the Immaculate Conception and Incarnation from Lucifer and his angels. He also hides in the darkness the synergy of the Spirit of God and Our Lady who is the "face over the waters" (the created seas of the attributes (love etc) which is the Mystery of the Immaculate Conception). 

Joseph living and dwelling in the heart of the House of Nazareth, which is the heart of the Kingdom of the Divine Will, is totally eclipsed or darkened and inundated by these seas so that he can become a pure mirror or reflector of these seas in a hidden manner to Luisa and others. In the same manner in which Our Lady is the Dark Lady (Black Madonna) and the Night (Lilah) in order to perfectly reflect the Divine Light so does the darkened or eclipsed Joseph. Our Lady was always dark and inundated or full of grace whereas Joseph had to be darkened (as he was not immaculately conceived) in order to be inundated or filled.

The Servant of God Luisa Piccarretta

I think many in the Divine Will movement have misinterpreted this as meaning that St Joseph lived in some kind of lesser reflection of the Divine Will rather than in the Kingdom of the Divine Will itself. It actually says that Joseph lived in the reflections of the seas which are the Kingdom of the Divine Will. Joseph lives in this Kingdom in a very deep way as he is totally eclipsed (has become nothing like Our Lady) and totally inundated or filled with God's attributes or reflections (emanations/ sefirot). Of course it is true in one sense that just as the seas of Jesus are greater than Our Lady's so Our Lady's seas are greater than St Joseph's as his are greater than Luisa'. 

Luisa's Book of Heaven Volume 29 states: 

...After this I continued my acts in the Divine Fiat, and my poor mind stopped in the little house of Nazareth, where the Queen of Heaven, the celestial King Jesus and Saint Joseph were in possession of and lived in the Kingdom of the  Divine Will. So that this kingdom is not estranged to the earth: the house of Nazareth, the family that lived in it belonged to this kingdom and they held it in full vigor... (May 31, 1931)

Friday, May 22, 2015

Messianic Kosher Food, Circumcision and Rebbe Nachman: A Hebrew Catholic Teaching

 Rebbe Nachman of Breslov

Rebbe Nachman's mystical writings are sometimes misunderstood by his chief disciple Reb Nosan (aka Rabbi Nathan of Nemirov) and other of the Breslovers. When Rebbe Nachman writes of the eating of kosher and non-kosher food and guarding the brit (covenant) etc, he is not writing on the literal level but is using the literal as a vehicle or vessel to ascend to a higher meaning beyond kosher dietary laws and circumcision.

Rebbe Nachman's "Likutey Moharan" is a work of deep mysticism that can be read on many levels. When he speaks of eating kosher food he is referring to acts done in the Divine Will, and eating non-kosher food or meat are acts done in the human will. This alludes to Deuteronomy 8:3: "And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live." This can also be linked to "I desire to do your will, my God; your law is within my heart." (Psalm 40:8). The Messiah also says in John 4:34 that his food is to do the Will of God and complete his work. Thus the Jewish discipline of eating kosher is a concrete devotional practice whose inner light is what ultimately counts in regards to the Will of God.

In Likutey Moharan 36 Rebbe Nachman speaks of Psalm 27 in the context of a mystical kavanot-meditations of Kiddush (the Jewish Sabbath evening ceremony of the blessing of wine and bread) of the term "to devour my flesh"(verse 2). He teaches: "to devour my flesh-This alludes that their eating- as it is said "Eat lovers"(Song of Songs 5:1)- namely their strengthening is "Consecrated flesh"(Haggai 2:12). This is to devour my flesh, the aspect of "The ascent of Yesod until Abba and Imma" ...". This Kiddush that is the context for all of his mystical teaching in Likutey Moharan 36 is the mystical Messianic Kiddush of the Eucharist. He refers to two lovers who never part as Abba (Joseph) and Imma (Mary). These two lovers devour the Messianic consecrated flesh and are thus strengthened to defeat the agenda of the foes of God by living in God's perfect Will and converting the fallen seventy pagan nation's wisdom to light and salvation. This light and salvation is the Davidic Messiah himself who became God in the flesh at the Incarnation.

This consecrated flesh is the Davidic Messiah himself who united in intimate virginal spousal love with his mother (Mary) and virginal father (St Joseph) are the foundation (yesod) of the Kingdom of Holiness that is also called the Kingdom of the Divine Will. In Jewish mystical thought yesod (foundation) is associated with the term of brit (covenant/ phallus/ circumcision). The Breslov Rabbis state in regard to Rebbe Nachman's writings that "the term "consecrated flesh" is a figurative reference to the brit, the flesh consecrated through the mitzvah of circumcision and guarded by a highly moral life." This alludes to the Messiah's words about his Messianic Kiddush (Eucharistic Sacrifice Meal) being a new covenant (brit) which we enter through the sacrifice of his flesh and blood.The Messiah himself went through the Jewish rite of circumcision in order to do God's Will as revealed in the Torah and mitzvot which demonstrated a true circumcision of heart. 

The concepts of heart and flesh are united in Jeremiah 31 when he refers to the new Covenant (brit) and the basar lev (heart of flesh). In fact the very term Breslov or Breslev alludes to basar lev. This heart of flesh refers to the Eucharistic Heart of the Messiah which the Messiah also offers to all his lovers. This Eucharistic food for His lovers is the bread or manna of the Divine Will- which is the deepest penetration of the Eucharist at the level of receiving the grace of living or dwelling in the Divine Will. The literary icon of Jesus the Messiah (consecrated flesh), Mary (Imma) and Joseph (Abba) in Rebbe Nachman's teaching focuses us on the purity of heart and flesh needed to receive new revelations or insights into Torah that ascends our minds and hearts to the Messianic, Marian and Josephine levels of living in Divine Will.

Reb Nosan tells us that this mystery of the mystical kavanot-meditations on the Kiddush in Likutey 36 are further revealed in Likutey Moharan 101 which uses the same verse  in Psalm 27 to discuss this mystery. There Rebbe Nachman links this mystery of the Messianic Kiddush to the mysteries of YaH and Bereshit that I discussed in my previous blog post in regards to the mysteries of the Immaculate Conception and Incarnation. Like St Paul, Rebbe Nachman has glimpsed the mysteries of the Third Fiat or Heaven and hidden them in his writings in a form that can be read on different levels. 

The Rebbe begins in Likutey Moharan 101 after quoting Psalm 27:2 - "The matter is as follows: "For with YaH, YHVH (The Lord) formed the worlds (Isaiah 26:4). This is "Bereshit created" (Genesis 1:1), since with the Torah, which is called reshit, God created and formed worlds (Bereshit Rabbah 1:1)...". The Yod (Y) is masculine and the Hah (H) is feminine representing Abba and Imma (Joseph and Mary in Eternity in the Mind of God). It is with (or in) the image of Yod (Joseph/ Abba Yosef) and Hah (Mary/ Imma Miriam) that the Universe was formed.

Joseph is the male hidden Torah as the architect (amon) and inner wisdom or intelligence (sekhel) of the Torah as revealed in all Creation. Mary is the female Torah as the blueprint (umanuta) and voice of the Torah as revealed in all Creation (or worlds). Together they are united with YHVH (the Lord) in the flesh (Jesus the Messiah) who is the revealed and living Torah or Word and Divine Will of his Father revealed through Abba and Imma.

St Paul in Romans 8 describes the Universe in the imagery of the Woman in travail given birth to the Sons of God (those who live in Divine Will). Rebbe Nachman alludes to this weeping and groaning woman in Likutey Moharan 101 as the number 101 in Judaism represents the 101 tears of the Mother. Likutey Moharan 36 of course alludes to the 36ers (Lamed vavniks) who will live in Divine Will and thus be present in all generations.


Thursday, May 21, 2015

Immaculate Conception and Bereshit: A Hebrew Catholic Insight


Today I was reading an article about the unique Greek word kecharitomene (fully graced) that only appears once in the Greek Scriptures. When the Archangel Gabriel greets Mary as Kecharitomene he is not referring to the Incarnation as she has not as yet given her fiat or yes. Kecharitomene is not a noun or adjective. It is a verb in its perfect past participle form. Thus we can say it is referring to a continuing grace that has its origins in her perfect past. The origins of her perfect past refers to her Conception which is perfect or immaculate.

Father Giacinto Marie Dagesse in his wonderful article "Who are you, Kecharitomene? You are the Immaculate Mediatrix of all Graces" writes: "Now, conception indicates a beginning or origin. It is the very movement from potency to act realized. And so, fully in accord with the mind of the Church, we may rightly associate these two personal and actual identifications: Kecharitomene and the Immaculate Conception...The Church teaches: "God, by the one and the same decree, had established the origin of Mary and the Incarnation of Divine Wisdom" (Bl. Pius IX, Ineffabillus Deus). This "origin" of Mary surely refers to her Immaculate Conception...".

I began to ask myself: when was this "one and same decree" conceived and then spoken. It is obvious that is was conceived in the mind of God in Eternity. When did this decree enter time? It was spoken forth in the Beginning of Creation. In Hebrew the word beginning is "reshit". Thus this first origin or beginning of Mary is alluded to in the first word of the Bible Bereshit which means literally "with or in beginning". Thus the word Bereshit refers to the concept of the Immaculate Conception and the Incarnation being in the mind of the Creator and being the template or blueprint for his creating of all Creation. In this sense we can say with St. Hildegarde that Our Lady of Wisdom (Sophia) is in this sense the co-Creatrix as well as Mediatrix of all Graces and Co-Redemptrix from all Eternity in the mind of God.

Bereshit can also be read as Bat Reshit or Daughter of Beginning. The Jewish rabbis associate the concept of reshit with Wisdom based on the verse in Proverbs 9:10: "The fear of the Lord is the the Beginning of Wisdom..".  They often interpret Bereshit as "With Wisdom or In Wisdom God created the heavens and the earth." The Ramban (Nachmanides) writes in his commentary on Genesis: "...Now Israel, which is called reshit as mentioned above, is the "Kneset Yisrael", which is compared in the Song of Songs to a bride and whom Scripture in turn calls daughter, sister and mother. The Rabbis have already expressed this in a homiletic interpretation of the verse, 'Upon the crown wherewith his mother has crowned Him [Song of Songs 3:11]', and in other places." Similarly, the verse concerning Moses, 'And he chose a first part for himself' [Deut. 33;21], which they interpret to mean that Moses our teacher comtemplated through a Isparklarya (lucid speculum/ clear crystal mirror or looking glass), and he saw that which is reshit (the first) for himself, and therefore merited the Torah. Thus all the Midrashim above have one meaning...." The Ramban reveals that this Bat Reshit (Daughter of Beginning/Wisdom)is the feminine blueprint (umanuta)of Torah in which Moses gazed and beheld the divine mysteries of the Torah. 

Bereshit could also be seen as Bet Reshit- the House or Home of Beginning.  St Lawrence of Brindisi refers to Mary as a House of Prayer, a House of Sacrifice and a House of Holiness (see the article by Father Rosario Sammarco entitled "The House of Sacrifice").The first letter of Genesis "bet" is associated in Judaism with a house and also a woman who is the custodian or Lady Mother of the Home. The Kabbalah also associates the concept of the female Wisdom or Understanding called Binah with the concepts of Mother, Heart and Prayer as the heart of the Mother that prays. 

 As the House of Prayer or Mystical Temple or Dwelling Place she is the model of the Universe and a conceptual or metaphorical co-Creatrix in the immemorial past. As the House of Sacrifice she is the Co-Redemptrix in the memorial present of the Eucharistic Sacrifice. As the House of Holiness she is the Mediatrix of all Graces which culminates in the grace of Living in the Divine Will on earth as in Heaven which has an eschatological focus.

Thus the light of Genesis 1 is that Primordial Light of the Mysteries of  the Immaculate Conception and Incarnation that are hidden in the darkness and primordial waters of Miriam's Well on the twilight between the first and second days. These are the two lights that are one light which Lucifer and his Angels wouldn't receive and pass on.

The Ramban states that the darkness (khoshek) mentioned in the second verse of Genesis is a different darkness than the darkness mentioned further down in verses 4-5. The first darkness is the uncreated male darkness (v'khoshek)and the second darkness is the created female darkness (hakhoshek). The 'vav' at the beginning of this first mention of darkness alludes to the male and the 'hay' on the second one reveals the female darkness. This male darkness that is connected or veils the face over the deep (Jesus) can be associated with the concept of the protection of the Father. 

The Father refers to God the Father and also on another level to the Shadow of the Father the Tzadik Joseph. Thus this conceptual dark Shadow of the Father who is Joseph in Eternity hides or protects the lights of the Immaculate Conception and Incarnation hidden in the dark waters (the female darkness and waters) of Miriam's Well which is also the Mystical Womb from before the Dawn. Our Lady is the Mystical House of Reshit and St Joseph is the protecting Master (or Husband) of this House (or Home). Rebbe Nachman teaches that one can rearrange the letters of BeReShiT to RoSh BeiT (the Head or Master of the House) which he refers to the concept of Joseph. 

Rebbe Nachman of Breslov proclaims Joseph as the Hidden Tzadik who is the Master of the House (Home) in Likutey Moharan 67. "And all this is an aspect of "The Concealment", when the beauty and splendour of the whole world becomes concealed. However there is a Tzaddik who is beauty, splendour and grace of the entire world, and who is symbolised by Joseph, who was "beautiful in form and handsome" (Genesis 39:6), "a beautiful sight, the joy of the entire land" (Psalm 48:3). When the beauty and splendour of this genuine Tzaddik, who is symbolised by Joseph, is revealed in the world by becoming renowned and esteemed, then the eyes of mankind will be opened. And whoever is included in the genuine grace of this Tzaddik, the world's grace and beauty, by following him and surrending his self to become part of this Tzaddik's soul, will have his eyes opened, and he will be able to see."

Rebbe Nachman concludes: "And with this we return to BeREShYT, the beginning, the RoeSh BaYiT, the head and master of the house of the world, namely, the genuine Tzaddik, who is beauty and glory of the world, represented by Joseph, alluded to in the verse, "Joseph is the ruler...he supplies food..." (Genesis 42:6), because he is the RoeSh BaYiT, the master of the house of the world. For he is the one who maintains the Temple and every Jewish house and home...And when the name of this Tzadik, who represents the head of the house, becomes esteemed, the eyes of the Jewish people are opened, as above. So this is the connection of "bereshit' to "l'einei kol Yisrael". Bereshit- this is the master of the house, the Tzaddik, who is the glory of the world, through whom are opened "einei kol Yisael", the eyes of all the Jewish people."  

Thus Genesis 1 in a hidden or mystical manner reveals the concepts of the mysteries connected to the Holy Family of the House of Nazareth who actualize the potential of these primordial concepts in the realities of time and history. Jesus is the presence that dwells in this House, Joseph is the Head or Master of this House, Our Lady is the House and Luisa Piccarreta is the mystical bed and bedrock of the house. This House is the Kingdom of the Divine Will which is also called the Kingdom of Holiness.


Monday, May 18, 2015

Ten Levels of Adoration of the Heart: A Hebrew Catholic Understanding

"What is his heart? He said: Mother (Imma), Ben Zoma is out side, and you are with him. The heart(Lev) [in gematria] is thirty-two. These are concealed, and with them the world was created. What are these 32? He said: These are the 32 Paths. This is like a king who was in the innermost of many chambers. The number of such chambers was 32, and to each one there was a path. Should the king bring everyone to his chamber through these paths? You will agree that he should not. Should he reveal his jewels, his tapestries, his hidden and concealed secrets? You will again agree that he should not. What then does he do? He touches the Daughter, and includes all the paths in her and in her garments. One who wants to go inside should gaze there. He married her to a king, and also gave her to him as a gift. Because of his love for her, he sometimes calls her “my sister,” since they are both from one place. Sometimes he calls her his daughter, since she is actually his daughter. And sometimes he calls her “my mother.”..." Bahir 63 

Abraham had to pass 10 tests or trials on his spiritual journey culminating with the Akeidah (Sacrifice) of his unique (yachid) son Isaac. Each of us must also pass these 10 tests or trials either in this world or the next if we desire to enter the World to Come. They can be linked to the ascent or descent of the 10 Sefirotic array and the 10 sayings of Genesis 1 of the Jewish mystical tradition. Unfortunately many of us have to keep repeating our tests as we fail them over and over. They cannot be passed by human will power but only by grace.

First Level

Bahir 63 teaches us that one can’t gaze directly at this Heart and its mysteries but one can gaze at the Mirror of this Heart which is the Mother-Daughter of the Divine King and her garments. One begins this Way of the Heart in union with the Mother through the quality (Hasidut) of Lowliness (Shiflut). Lowliness was demonstrated by Miriam at the Annunciation by her joyful acceptance of the Word of God. To attain this lowliness one must be familiar with the Word of God (the Torah) and then one must humble himself and obey the Word by uniting one’s ‘Yes’ with the ‘Yes’ of Miriam. One thus enters the Kingdom (Malkhut) of the Son (Heaven=Zer Anpin=Son) which is the Divine Presence (Shekhinah) in union with the Mother of the Kehilla which is Miriam as Matronita and Bride (Kallah). One offers his body as a living sacrifice in union with the sacrifice of Yeshua. This is shiflut (Lowliness). This is the inner Grace of the Sacrament of Baptism. One thus enters the Light of the Divine Presence which is also called Metatron. This first stage of the Spiritual Way can be summed up as ‘humble thyself’. This stage in the Mass is genuflecting and kneeling in preparation for the start of the Divine Mysteries.

Second Level

The second stage or level which is the foundation (yesod) of the Eucharistic spiritual life can be summed up as ‘know thyself’. That is, know the truth (emet) about yourself, the truth about life, the truth about sex, the truth about the person and the truth about the heart. This foundation in truth is called Righteousness (Tzaddik). The quality to attain in this second stage is carefulness or watchfulness of the heart. This level is the stage of confession and teshuvah (repentance/return). This is a purifying and turning of the heart to the Divine Heart. One must build a solid, truthful and righteous foundation for the spiritual life by facing the truth and confessing one’s sins through the Sacrament of Confession/Reconciliation. This is the level of Name, of finding one’s true identity or name in Christ/Mashiach. In order to discover this truth one must realize the necessity of placing oneself before the Divine Presence in order to adore. 

Yeshua said, “Would you not watch one hour with me?” One is here called to be Watchmen (Notzrim/Christians). This is the first sorrowful mystery. This is the first level of the soul – the level of the vessel called nefesh. At this level we prepare for adoration of the Divine Heart by confessing and naming our sins and we attain to the quality of carefulness or watchfulness of the heart.

In the Mass this second level is also the rite of confession of sins. This second level is the level of Mashiach ben Joseph the Suffering Messiah taking on our sins in the Garden of Gethsemane. This 2nd level is also the Mystery of the 2nd Joyful mystery of the Visitation when in joy Elizabeth (Elisheva) names Miriam ha Kadosha as the Mother of God and the New Ark of the Covenant. Confronted with this Divine Truth she becomes aware of her own sinfulness and unworthiness of such a blessing. This level is the Light of Life (Chaim). This 2nd level is the phallus of the Divine Body associated with the righteous one (Tzaddik) Joseph and Messiah son of Joseph. It is the level of guarding the loins by purity and righteous.

 Third Level

In regards to the human body we have the concepts of flexion and extension, and in the soul this is called Constricted Consciousness and Expanded Consciousness. These are the 3rd and 4th levels of the spiritual ascent – the levels of mystic vision and prophecy. The 3rd stage is God’s Attribute of Splendour or Majesty (Hod) – it is the Light of Radiance (zohar). It is the level of the left side of flexion or constricted consciousness. In order to attain the grace or quality of this level one needs ‘cleanliness of heart’ and the grace one receives is sincerity of mind, heart and action. This is the level of the 2nd sorrowful mystery of the scourging in order to counteract the 39 spirits of lust. At this level is the inner grace of the sacrament of Holy Orders. It is the level associated with Aaron the High Priest. This is the prophetic level of love of God. This is the level of 1st Ranan adoration or meditation (hitbodedut). There are two levels of Ranan (joyful praise) but this is the level of 1st Ranan Adoration. It is closely associated with Hagah adoration which follows it. Ranan is a method of charismatic prayer/praise. It is emotional heart worship /adoration with ecstatic expressions such as tongues and songs. One arouses the emotions with songs of joyful praise in preparation for entering the level of Hagah adoration. One starts to focus and concentrate on the Lord by lively charismatic praise. In the Mass this is the singing of the Gloria. The 3rd level is the left leg (regel) of the Divine Body associated with mystic vision.

Fourth Level

The 4th level is associated with the Divine Attribute of Netzach. Netzach is Divine Victory/Endurance/Perseverance. This is the level of extension or expanded consciousness. This is the level of the Light of Brilliance (bahir). This is the step of ‘zeal or diligence of the heart’. Its grace or quality is confidence or boldness. It is a boldness to proclaim the Word of God and confidently and with authority to enter into his Eucharistic Presence/Heart.

 This is the level of the inner grace of the Sacrament of Matrimony. The 3rd Joyful Mystery is between this 4th level and the 3rd level – thus we can say that the Mystery of the Nativity is on the left side of Netzach and the right side of Hod. On the right side of Netzach is the 1st Glorious Mystery – the Mystery of the Victory of the Resurrection. This is the Light triumphing over Darkness. 

This is the level of Hagah adoration. Hagah adoration is attained by the use of chants or mantras such as the Rosary, litanies, the Divine Mercy chaplet and the Jesus Prayer. This method of adoration purifies and clears the mind and heart so that it can focus on the Divine Heart. Its goal is to bring one into a state of resting or relaxing within the Divine Heart. 

This is a state of just being with the Lord. This method of adoration induces the melting of the self/heart and being directed by the Holy Spirit. Hagah is called ‘directed existence’ by Rabbi Kaplan in his book “Meditation and the Bible”. It is a receiving from the Divine Attributes of the Divine Heart. It is the stage of gazing and receiving from the Divine Light which is the Sacred Heart. 

This level is also a changing/transforming of the darkness in to light. Rabbi Kaplan explains that one reaches through Hagah to the experience of Nogah (the Meditative Light) and from there one experiences Chasmal – the speaking silence. This is the Word of God coming in the still small voice in the silence of the heart. In the Mass this level is the reading and reflecting on the Word of God and the homily. The 4th level is the right leg of the Divine Body associated with prophecy. This is the Attribute associated with Moses.

Fifth Level

The 5th level is the level associated with the Attribute of Tiferet-Rahamim (Beauty / Compassion). This is called the inner heart or soul. It is also the emotive soul or vital soul called Nashamah (Breath). It is the step of ‘abstention or separation of the heart’. It is the compassionate Heart and measured giving. Its light is Kavod (Glory). It is the level of the inner grace of the Sacrament of Healing/Anointing. Its grace is compassion (rahamim). 

On the left of Tiferet is the 3rd sorrowful mystery of the Crowning of Thorns. On the right side of Tiferet is the 2nd glorious mystery the Ascension. Its inner light ‘Kavod’ is manifested in the 4th mystery of Light the Transfiguration. This is the level connected with divine healing and the archangel of Healing St. Raphael. The angels of this Attribute are called Melakim (Kings or Dominions). Its symbol is the Sun. Its archetype is Jacob or Israel. It is called the Holy One of Israel. In a sense this is the heart within the Divine Heart. It is the Divine Centre of the Heart. Deep calling to deep. 

The adoration method of this level is called Rinah (Joyous Song) or 2nd Ranan adoration. It is a deeper and higher level of ‘charismatic’ praise or emotional worship. One at this stage uses the emotions to elevate oneself to a high spiritual plane. This is the path, says Rabbi Kaplan, “where one rises to the shadow of God’s wings”. The shadow of God’s wings is also called in Judaism the ‘wings of the Shekinah’. 

 At this level one binds or consecrates himself to God. Through this heart-felt praise one enters into spiritual warfare against the Evil Ones and this praise acts as a protective shield (Psalm 149:5,6) against the Other Side (Sitra Ahra). This is the level from which the Holy Spirit’s gifts of ‘healings’ proceeds. The ‘gifts of healings’ comes via a compassionate heart for the sick and suffering. In the Mass this is the level of preparation leading to the Kadosh, Kadosh, Kadosh. This is the Heart and Torso of the Divine Body.

Sixth Level

The 6th level is associated with God’s Attribute of Din (Judgement) also called Gevurah (power), Justice, Fear, Severity, Strength, Awe and Discernment. This is the constricted consciousness area of concentration. Concentration is also called kevanah (heart devotion). It is the level of ‘purity and perfection of the heart’. It is associated with spiritual prudence or withholding. Its archangel is St Gabriel and its angels the Seraphim (i.e. fiery serpents). This was the choir of Lucifer before his fall. He through pride and harsh judgement rejected Divine Mercy/Love and passed to the Other Side (Sitra Ahra). 

This level is connected with preaching the Word of God with strength and power. It is also the 4th sorrowful mystery of the Way of the Cross. This is the heart of the Dark Night of the Soul whose light is called ‘Nogah’ or glow light. It is the inner grace of the Sacrament of Confirmation. In the Mass it is the words of consecration. 

The spiritual gift (charism) of this level is Discernment of Spirits. It is also the adoration method of Siyach adoration. In this level one is moved by the Holy Spirit into spontaneous mental and verbal praises. It is the level in which one has internal conversations of the heart. Rabbi Kaplan calls this stage “inner directed, unstructured meditation whether verbal or non verbal”. One focuses on a spiritual subject and looks at it from all sides. In general it is a meditation on God’s wonders and teachings. It can also involve spontaneous singing and chanting (Psam104:33,34; Psalm 105:1). It involves spontaneous prayer forms and meditation on one’s spiritual and moral development. 

This method leads to concentrating on one idea and distracting the mind from everyday thoughts. This adoration method causes the soul to float and elevate ascending the Tree of Life which is the Attributes of the Divine Body/Heart. One ascends and gazes on the Attributes of God mirrored in the Mother’s Heart. This is the left arm of the Divine Body associated with the colour red. It is the level associated with the Power of the Precious Blood. 

Seventh Level

The 7th level is associated with God’s Attribute of Hesed (Chesed). Hesed is Love, Mercy, Loving kindness and Grace. The inner light of this level is called ‘Tov’ (good). It is the 5th mystery of light – the Eucharist. This is the level of piety or saintliness which is loving kindness to the Father and to one’s neighbour. It is the level of relaxation and receiving from the Divine Heart of the Lord. 

The inner grace of the Sacrament of the Eucharist is associated with this Attribute of God. The grace of this level is Love (ahavah). This is the Divine Mercy. The Divine Mercy has 13 attributes or aspects. Hesed or Love/Mercy is the life blood of the Heavenly Body (Adam Kadmon). It is the greatest (gedulah) of God’s attributes (Sefirot). It unites the Godhead as One (echad). The ten Sefirot are one Love, one Body, one Tree of Life and one Heart. The 13 aspects of Mercy are one Divine Mercy in the one Heart. The ten Sefirot are also three Lights, and the three Lights are one power of Love. The 10 Sefirot and the three Lights are the 13 aspects of Mercy and they are the one power of Love. The 10 Sefirot are one God in one Essence. The three Lights are the one God of Light. This is a deep mystery of the Triune God.

Maimonides (the Rambam) taught incorrectly that the 10 Sefirot in the Godhead are created Lights or emanations but Nahmanides (the Ramban) taught, in accord with earlier Kabbalists, that the 10 Sefirot were of the Essence of the Deity. The mirrors of the 10 Sefirot in the Creation, in the spiritual world, in Miriam ha Kadosha and in Man are the created emanations of the Divine Light. Unfortunately the Lurianic Kabbalists followed Maimonides rather than Nahmanides.

In the Mass this 7th level is Communion. On the left side of Hesed is the 4th joyful mystery of the Presentation of the Living Shekinah the Holy Child in the Temple and on the right side is the 3rd glorious mystery the descent of the Holy Spirit as tongues of fire. It is the white right arm of the Divine Man. 

It is the level from which the 13 aspects of Divine Mercy blaze forth from the Divine Heart. It is the level of Shasha adoration in which one enters into tranquil rapture by the power of the Holy Spirit – “Be still and know that I am God”. The soul is unaware of outside happenings in this state. Shasha adoration is meditation of intense passion on the Love/ Mercy (Hesed) of God. It is a vision of Divine Love and Mercy. Shasha is a gazing at the Divine Mysteries and receiving. Shasha is to reach the goal of one’s meditation and to be totally absorbed and enraptured in adoration by the Divine Mercy which is the Divine Heart. It is utter sincerity and peace. 

It is the level of ‘running and returning’ (see Ezekiel 1:14) and if one stayed too long the body could not survive the intensity of the burning fire of God’s Love. Shasha adoration ascends to the level of contemplation (hitbonenut) which is the adoration of the 8th, 9th and 10th levels of the spiritual ascent of the Tree of Life which is the Divine Heart and Glorious Face of the Lord. Beyond this only a person of the highest and deepest spirituality can probe beyond Hokmah (Wisdom) into the Divine Will. The highest possible level to attain while in the flesh is called ‘Living in the Divine Will’ which was the level that Miriam ha Kadosha attained. Contemplation (hitbonenut) is the level of understanding (binah) by gazing with intense concentration (kevanah/heart devotion) on a subject until one understands it completely. This can start at the level of Siyach adoration (6th level) and ascend through Shasha until the higher levels.

Eighth Level

The 8th level is associated with the Attribute of Binah (understanding). this is the level of deep prayer of the heart. This is the level of deep joy (simcha). The fruit of this level is humility or littleness. This is the level of the Magnificat. As mentioned above this level is closely associated with the Imma-Mother and the Divine Heart. It is the level of the 5th sorrowful mystery. In the Mass it is the fruits of Communion via reflection and thanksgiving. It is an entering into Divine Joy. 

Ninth Level

The 9th level is associated with Hokmah (Wisdom) and is the level of Divinization (Divinicise). It is a high level of Fear and Awe of Divine Majesty and Fear of sin which together are Divine Wisdom. This is Beginning (Reshit). This is the level of the 4th glorious mystery of Miriam’s assumption body and soul into Heaven. It is the level of nothingness or self- nullification and selflessness. 

Tenth Level

The 10th level is that of Ruach or Spirit. It is called Keter (Crown). It is the level of the 5th glorious mystery of the crowning of Miraim ha Kadosha in Heaven. Her crown is the Divine Heart of her Son. This is the level of Divine Knowledge and Divine Union. It is the level of complete Holiness. It is the level of total unity or union with God. In Hassidut it is called ‘Yachid’. Yachid is the only begotten son mentioned in the Akeidah of Isaac. We can say that the three lights or roots which are the source of the 10 sefirot are the Father, Son and Holy Spirit. The Father is the level of emunah (faith), the Son is Will (Ratzon) and the Holy Spirit is Desire (taanug).

Thus this is a Hebrew Catholic Way of Adoration of the Divine Heart. In Judaism this Mystical way is called the ‘running of the heart’. This is the 32 paths of Wisdom /Torah. These 32 paths are mentioned in the first chapter of Genesis with the 32 times that God (Elohim) is mentioned. These 32 paths are linked to the 10 numbers that are the 10 Sefirot and the 22 letters of the Hebrew Alphabet which are the Alef and Tav (in Greek Alpha and Omega). The first ten utterances of ‘God said’ are seen as the ten Sefirot which created the world. They are ten utterances that are One Word manifesting over 7 days. This is linked in Jewish thought with the 10 utterances or commands on Mt. Sinai which is One Torah manifesting in 7 voices. The other 22 times God (Elohim) is mentioned is connected with the 22 letters of the alphabet.

The three ‘mother’ letters are linked to the three ‘God made’ expressions. The term ‘Mother’ is linked to Understanding (binah). This is because it is the Mother (Imma) who understands and mirrors God (Elohim) to the deepest level. ‘God made’ is connected to the concept of the Mother gazing at and reflecting the Three Divine Lights which are the Triune God. The three mother are the letters alef, mem and shin. Mem is the 13th letter of the Hebrew alphabet and is associated with the Attribute of Divine Mercy/Love (Hesed/ Ahavah) in its 13 aspects. The path of Mem is the path that connects the Divine Majesty with the Divine Victory. The mem is closely connected with the Mashiach who is born by Miriam.

The alef represents the source of Wisdom - the Father. Alef is the path connecting Divine Mercy and Divine Judgement in the Heart of the Divine Body. In the heart of the Son one can see the Father. Shin is the path connecting Divine Wisdom with Divine Understanding by the power of the Holy Spirit. Mem is associated with the spiritual waters (mayim), alef with the spiritual air (avir) or breath and shin with the spiritual Fire (esh). Mem is connected to the Hay (H) of the Divine Name, Alef with with Yod (Y) of the Divine Name and Shin with the Vav (V) of the Divine Name.

Mem in a sense envelops the whole Divine Heart or Diamond. The thirteen shining triangular Mems are the thirteen triangular paths found in the diagram of the Sefirotic Tree or Body. This appears as the Divine Diamond. This is the Son as King of Mercy.The Alef is connected with the concept of the Alef and Tav which are the paths within the Divine Heart. This is the Father as the source of Wisdom that dwells in the deepest reaches of the Divine Heart of the Son.

The Jewish mystical tradition holds much light or knowledge but it is in fragments like a jig saw puzzle. In Yeshua ha Mashiach the Hebrew Catholic is called to unify these traditions and to purify them with the spiritual waters of the Son and the spiritual fire of the Holy Spirit. Then they will reflect the Divine Beauty hidden within them. This unity is the mystery of the Divine Heart. Assess to this Divine Heart is through adoration in and with and through the heart devotion of the Mother. The mysteries of the Divine Heart is the mystery of the unification of the Divine Name Yod Hay and Vav Hay by the Shin. The Shin represents the 3 pillars of the Sefirot and thus is Adam Kadmon who is the soul of the Mashiach ben Joseph. 

The letter Shin represents the Wisdom and Understanding of the Triune Godhead and the Incarnation of God becoming Man for the salvation (yeshuah) of the world. This is YHShVH (Yeshuah). This is the Divine Name of power. This the power of Love called the Divine Heart of YHShVH. Yeshuah is the name that turns darkness into Divine Light. Yeshua is also called Metatron and Yahoel. Metatron is also called Naar (Youth) and Yeled (Child). This is the Holy Child of the Zohar that raises the Cup of Yeshuah (salvation).

The seven mentions of ‘God saw’ in Genesis 1 are connected to the seven double letters of the alphabet. This is connected with the seven Sacraments and the seven mansions of St Teresa of Avila. They are the seven vertical lines or paths ascending upwards from the seven lower Sefirot. The remaining 12 mentions of Elohim in Genesis represent the 12 elemental letters of the alphabet. These are the diagonal lines of paths in the Diagram of the Sefirotic Tree or Body.

Let us adore this Heart which is so pierced by man’s indifference. Let us follow the Way of the Divine Heart by loving and adoring the Heart with the love of the Mother’s Heart. This is Eucharistic Adoration as it is the adoration of the Eucharistic Heart of Yeshua. These are the 32 paths (netivot) of ascending within the Heart and one will be led by Miriam HaKedosha along the paths best suited to their personality and level of development. This is the Heart of her Son. This is not written to try and convert Jews to the Catholic Faith but it is written to help Hebrew Catholics to go deeper into the mysteries of our Faith and to develop our own Hebrew spiritual theology that can enrich the whole Church. This is only my very poor effort to contribute to this development.

So like Ben Zoma let us ascend and gaze with the Mother at the mysteries of the Divine Heart so that we too can receive the crazy/mad/insane Love of the Heart. Our Rabbinic brothers may, like they did of Ben Zoma, say we are insane and have misunderstood the mysteries. Nevertheless let us lift up our Jewish brethren in adoration to the Light and Love flowing forth as Living Waters from the Divine Heart in the Blessed Sacrament which is the Cup of Salvation. We expectantly await the day when the veil will be lifted and we are one in the knowledge that the Divine Heart is Yeshua ha Mashiach.