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.

Wednesday, September 21, 2005

San Damiano

This is an extract taken from the following website. I have corrected some of the English.


"The Mystery of the Rose in San Damiano

The apparitions of San Damiano are deeply rooted in the mystery of the Rose. The Virgin sent by God the Father, Son and Spirit, presents herself under the term of "Our Lady of the Roses ":

'Sent by Our Heavenly Father, I come in this place, under the name of Madonna of the Roses. These are innumerable roses that I give you. They all are graces which come from Our Heavenly Father and which I distribute by the intercession of my divine Son' (B 5-2-72).

'Our Heavenly Father gave me the title of "Madonna of the Roses " because I must make open out in each heart a rose of love, grace, perseverance and joy' (B 12.4.74).

...The topic of the " rose " appears constantly in the messages and the visions of Rosa Quattrini. It has several meanings which enlighten each other:

Basically it refers to God. Rosa sees emerging an angel; he holds a Rose of gold. He wants to make comprehensible there that he comes as the Messenger from God the divine Rose. The Rose, said Rosa one day to close friends, " it is the heart of God, infinite light and love ".

This flower, it is also Mary, Rosa Mystica, a rose all opened to God and to whom God is given in his plenitude. At the time of a vision, Rosa sees the Virgin leaving the Sun of God. God covers her head with a hat of roses, which is her halo. The hat is, in sacred symbolism, the equivalent of a crown, signs of power and sovereignty. Whoever is covered with a divine hat receives, within their human limits, the attributes of God; Mary, Rosa Mystica, streams with God and makes stream God in the hearts.

The Virgin often arrives at the garden of the apparitions on a cloud of multicoloured roses, which means the rainbow of divine Infinite. " The rose, it is Love ", said the Virgin, " The arc of Love " (B 29.3.74). It is also the multitude of the graces of the Divine love which Mary comes to spread on all her children:

The Madonna makes fall a great rain of roses over everyone present, on the whole world (A 6-8-65).

'I unceasingly spread so many roses on the path of my children. These are all the graces that I give you in this place. I converted a great number of souls. Many are those of my children to whom I gave the health of the soul and the body. How many souls I cured!' (A 7-5-1970).

Rosa always insisted on the universality of the divine graces offered to all. The petals of roses in the hands of the Virgin represent all the nations. During the first Apparition, October 16, 1964, Rosa sees the hands of the Virgin moving here, and there. Coming out of them in abundance are petals of roses:

" I asked her: why do these petals fall? She says to me: " It is all the the states of the world which will come here ", All the nations with all the individual beings which compose them ".

'Each soul is a rose, a button called to flower into a divine rose, united to all the other roses which are the other souls. Each soul in the sky, said the Virgin, " will have its place as a rose " '(B 1.7.72).

'The soul must flower like a rose between my arms of mother. You must flower to save yourselves; you must flower to enter the glory of heaven. There in heaven, you will see it, your rose, such as you made it sprout out; such as you made it flower (B 29.3.74).'

The rose is, finally, in San Damiano, in close connection with the Rosary. The Mother of Christ often comes in this place with a rosary made out of roses. She insists on the recitation of the Rosary, this crown of roses braided for God..."

Mystical Rose: The Zohar and Rosa Mystica

The Zohar and Rosa Mystica

“Rabbi Hezekiah opened, ‘Like a rose among thorns, so is my darling among the maidens’ (Song of Songs 2:2). Who is Rosa Mystica? Our Lady of Israel (Kneset Yisrael/ Matronita/ Sabbath Queen). For there is a Rose and then there is Rosa Mystica. Just as a rose among the thorns is coloured red and white, so Our Lady of Israel includes judgement and mercy. Just as a Rose has 13 petals, so Our Lady of Israel has 13 attributes of mercy surrounding her on every side. Similarly from the moment Elohim (God) is mentioned (in Genesis 1) he generates 13 words to surround Our Lady (in Eternity) and protect her. Then Elohim is mentioned again. Why again? To produce 5 sturdy leaves surrounding Rosa Mystica. These 5 are called Salvation (Yeshuot/Yeshuah), they are 5 gates. Concerning this mystery (raza) it is written: I shall raise the Cup of Salvation (Psalm 116:13). This is the cup of Blessing, which should rest on 5 fingers and no more – like the Rose sitting on 5 sturdy leaves, paradigm of 5 fingers. This Rosa Mystica is the Cup of Blessing” Zohar 1:1a.

The Zohar is a book that records many of the Jewish mystical insights and traditions that I believe have their source in the mystical teachings of the early Jewish Christians that founded the Church. These mystical teachings were passed on in secrecy in the Jewish community by certain schools of mystics. They were veiled in order to preserve these mysteries and disguise their Jewish Christian meaning.

The beginning of the Zohar reveals that the book is concerned with the mysteries connected with Rosa Mystica and her Son. Rosa Mystica is Our Lady also called Kneset Yisrael, Matronita and Sabbath Queen. This spouse of the Ruach ha Kodesh (Holy Spirit) mirrors the mysteries of the Godhead as the Moon mirrors the Sun. She is the Woman (Isha) clothed with the Sun standing on the Moon.

The Zohar opens quoting the verse from the Song of Songs about one who is a ‘shoshanah’ among the thorns. Shoshanah is translated as a Lily or as a Rose. In Ladino it is translated as ‘roza’. The Zohar considers it to be a rose as well. Since ancient times the Rose has been the sign of Mystery. In Aramaic ‘mystery’ is ‘raza’ and the European word ‘roza’ derives from the Aramaic word Raza symbolised by the Rose. The rose was also a symbol of paradise for the early Christians coming from the Jewish concept of the Mystical world called Pardes to which the mystics ascend and descend.

The Zohar then discusses this Rosa Mystica who is the woman of Israel called Kneset Yisrael. Other traditions call her Matronita, the Heavenly warrior Queen of Israel. In the Catholic understanding this is Our Lady under her title of Rosa Mystica. This title is intricately linked with Our Lady’s title of Immaculate Conception.

The Zohar refers to this Rosa Mystica as connected with the 13 qualities or attributes of Mercy (chesed). She is the mirror or created light that mirrors clearly and perfectly the 13 qualities of Mercy of the Divinity himself (seen as Divine Mercy). This is Our Lady of Fatima (as Our Lady of Mercy) who is connected with the number 13. This mystical Rose is red and white mirroring the Divine attributes of Judgement and Mercy. As a Rose has 13 petals so the Rosa Mystica has 13 qualities or paths of Mercy.

“Like a rose (shoshanah) among thorns, so is my darling among the maidens” (Song of Songs 2:2).This first section of the Zohar speaks of the Immaculate Conception using this verse from the Song of Songs to show that Our Lady the Rosa Mystica is saved, by Yeshuah through his 5 wounds (gates), from the demonic forces that have ruled men since the Fall. The thorns represent sin and the demons. The 5 leaves that surround the rose are connected here with Salvation. Salvation is Yeshuah (Jesus) in Hebrew. Salvation’s five gates are the five wounds of Yeshuah in his hands, feet and heart. These five gates are also linked to the five books of the Torah.

Song of Songs 2:2 refers to Our Lady and her Immaculate Conception and the following verse to her Son the Beloved (dodi) who is the Messiah. The Zohar asks “Who is Shoshanah (Roza)?” The answer is Kneset Israel or the Woman of Israel. “For there is a rose and then there is Rosa Mystica.” Daniel Matt states: “A rose blossom can have thirteen petals in its second tier.” The Zohar states : “Just as a rose has thirteen petals, so Kneset Yisrael (Our Lady) has thirteen qualities of mercy surrounding Her on every side.” It is this Celestial Mother that fully understands the concept of God as ‘Elohim’ (God). She does this through her spousal relationship with the Holy Spirit of Understanding (Binah). This Holy Spirit is called ‘Ruach Elohim’ in Genesis 1. Between the first and second mentions of ‘Elohim’ in Genesis 1, there are thirteen Hebrew words symbolising the 13 qualities of Mercy. These 13 qualities are in a deep way connected with the Spirit of God and his spouse the Celestial Mother. These 13 qualities of Mercy are linked to the 13 rivers of balsam that await the righteous (Tzaddikkim) in the World to Come.

Daniel Matt states: “The leaves of rose plants grow in clusters of five, nine and thirteen leaves.” Also between the second and third mentions of ‘Elohim” are five words that are connected in the Zohar with the five gates of Salvation (yeshuot). This Salvation (yeshuot) is directly connected to the raising of the cup of Salvation also called the cup of Blessing. This in veiled terms is directing us to a meditation on the five wounds of the crucified Messiah made present in the Eucharist in the raising of the Eucharistic Cup of Blessing and Salvation which is Yeshuah (Jesus) himself. Thus this opening section of the Zohar is in veiled form revealing the mysteries of the Immaculate Conception of Mary and then moves on to the Virginal Incarnation of Jesus (Yeshuah).

“From the second ‘Elohim’ till the third, five words appear. From here on the creative Light, that is concealed and contained in the covenant, enters the Rosa Mystica and emits seed into her.” The Zohar then associates this process with the number 42 which is a veiled reference to the word ‘imma’ (alef mem alef) and 'My heart' (lamed bet yod). Imma means Mummy or Mother in Aramaic and Hebrew. This is connected to Genesis 3:15 where the Woman (isha) is the mother (imma) of the Divine Seed. The mysteries of the Spirit and of the Mother are closely connected at the level of Understanding (Binah). The 42 are connected to the first 42 letters of the Torah from the first ‘beit’ in ‘Bereshit’ to the ‘beit’ in ‘bohu’. The 42 is also the 22 letters or paths and the ten Sefirot plus the ten creative Sefirot mirrored in the heavenly Mother or Woman. It is interesting that “The Hitchhikers Guide to the Galaxy” author Douglas Adams says that the answer to Life, the Universe and everything is 42 in his novel. In a sense the Zohar says the same thing. The Zohar calls it “the 42 letters of the act of Creation”. The Universe is made in the image of this Imma (Mother). The number 42 is also the gematria for ‘My Heart’.

In 1947 in Italy the Virgin Mary appeared to Pierina Gilli and called herself Rosa Mystica. Her second apparition was on July 13 1947 and the 13th of each month was to be a Day of Rosa Mystica and the annual day of celebration for Rosa Mystica was to be July 13th. This modern Rosa Mystica devotion stresses the Feast of the Immaculate Conception on December 8th in which a special hour of Mercy is kept. It is as if the Virgin Mary has come to confirm the insights about Rosa Mystica and the Immaculate Conception found in the opening verses of the Zohar. This title of Rosa Mystica is found in the Litany of Loreto and has a rich history in Catholic devotion. However devotion to Mary as Rosa Mystica is much more ancient. Since at least the 5th century Christian writers have written that Mary is the ‘rose among the thorns’ of Song of Songs 2:2. Both Jesus and Mary have been referred to as the Mystical Rose throughout Christian history. This Mystical rose is also associated with the Holy Grail (the Cup of the Last Supper). They are both seen as vessels that contain the divinity. At Lucca in Italy (a centre of Kabbalah) from earlier times has kept the feast of Our Lady of the Rose on January 30th. Since 1947 many statues of Mary as Rosa Mystica have wept in many places around the world including New York and Russia. She weeps that her Son is left abandoned in so many tabernacles with no one to adore him.

This Mystical Rose is linked to the opening verses of the Torah as mentioned above. The first verses are seen as a mystical Rose. The phrase ‘et ha shamayim’ is especially seen as the concept of the Mystical Rose. Paradise is seen as the Mystical Rose Garden (Rosarium) mirrored on the earth by the Rose Garden between the Kotel (Wailing or Western Wall of the Temple) and the Temple itself. Shamayim is Heaven, which is linked to the concept of Paradise or Pardes. In the Celestial Mother her attributes (that mirrors the Divine attributes perfectly) are seen as the enclosed Rose Garden. In her son the Beloved they are seen as an Apple Orchard linked to Song of Songs 2:3 “Like an apple tree among the trees of the orchard, so is my beloved among the sons of men.”

The Catholic devotion of the rosary is also called the Rosarium or Rose Garden and each prayer in it is seen as a rose to offer Mary in her role as Intercessor and prayer warrior for her children. Each of the 20 mysteries of the Rosary is linked to the Divine Attributes of God. A white and a red rose are conceptually seen on the left and on the right of each attribute in the figure of the Divine Man who is perfectly mirrored in the mother. The rose has been associated with many of the famous apparitions of Mary through the ages.

The Rosa Mystica is the mystery of the Two Hearts that beat as one. These are the two children symbolised by the cherubs on the Ark of the Covenant mention here in the introduction to the Zohar. They are the blossoms. The Mother or female is the rose bush with its blossoms and the male is the apple Tree with its blossoms. The blossoms are the ten attributes (sefirot). The term of ‘created these’ (‘bara elleh’) refers mystically to these two with child-like hearts that beat as one. The heart of the Rosa Mystica is united to the heart of her Divine Son who is the image and likeness of the Infinite One. Who created these two hearts? The Infinite One through the power, light and love of the Holy Spirit. The Son in his divinity was not created but in his humanity he was created through the flesh of his Mother. These two Cherubic Hearts united by the Divine Mercy (chesed) adore the Infinite Abba (Father) in spirit and in truth. The mystery (Raza) of the Temple is the Rose that is the two hearts. It is two Roses that are united as One Rose. It is the Rosa Mundi. The white rose of the female and the red rose of the suffering male are united to form this Universal and Mystical Rose. O mystery of mysteries (Raza de Razin) is the holy rosarium. Rosarium is latin for the Rose Garden. The rose Garden is the Garden of Pardes- it is the spiritual journey to the divine heart of the Mystical Rose. It is the number 13. 13 is for Love (ahavah). 13 is for oneness and unity (echad) of the hearts filled with the 13 qualities or attributes of mercy (Chesed).

The Zohar asks “Who created these?” ‘Who’ (‘mi’ in Hebrew) and ‘what’ (‘mah’ in Hebrew) refers to the cherubs of the Ark – the Holy children- one male and the other female. Metatron and Matronita. Yeshuah and Miriam. The ‘mem’ of ‘who’ (mi) is the female enclosed with two mems as a Rose Garden. This is part of the mystery (raza) of the name ‘Miriam’ who is Rosa Mystica. The letter ‘yod’ of ‘who’ (mi) is the male- the Divine Yesod and Holy Tzaddik. The mem of ‘mi’ is at the level of Binah (Understanding) and the yod of ‘mi’ is at the level of Hokmah (Wisdom).

The mem of ‘mah’ is the Mother as Kneset Yisrael – Mother of the Church. The ‘hay’ of ‘what’ (‘mah’) is the radiance of the Shekinah – it is the Holy Spirit and the Son as the Body of Christ. He is the Head (rosh) and Beginning (reshit) of Creation. Shekinah is the manifestation of the love of the triune god through the mirror of the Mother united with the human and divine Heart of her Son. For its humanity is heart of her heart. It is the Mystical Rose for all time – the very beauty of God.

‘Bara Elleh’ (‘created these’) alludes to the mystery of these two pure and holy ones. Bara can be also read as Bera (Son) and represents the male cherub while Elleh represents the female cherub on the Ark of the Covenant. It is the female that unites the two for the Son (Bera) is flesh of her flesh, heart of her heart and blood of her blood. ‘Mi bara elleh’ also mystically reveals that this Son is Elohim (God). The ‘Mi’ is united with ‘Elleh’ in order to reveal that the Son (Bera) is Elohim. This uniting of the words ‘mi’ and ‘Elleh’ makes the word Elohim. The Bera (Divine Son) is the ‘concealed of the concealed’ according to Yehuda Liebes in his book on Zohar. He is the great secret of the Zohar. The Son and his Mother is the hidden and Mystical Rose. This is the Son as the Creative Word and Light (see Gospel of John 1). Beriyah is the dimension or World where the Son (Bera) is revealed as Divine Word and Creator God (Elohim). This is also part of the mystical understanding of the first three words of the Torah “Bereshit bara Elohim”. This phrase represents the Triune Deity and the role of the Son as Creator God. The mystery of ‘Bereshit’ the first word given a triune meaning of Bera (Son), Rosh (Head) and Shit (six) as revealed in the Zohar also reveals the mystery of the Rosa Mystica. The word ‘shit’ refers to the number six alluding to the six days of Creation. It also alludes to the Rose (shoshan) for Shoshan also derives from the number six as a rose is said to have six petals on one of its tiers. Here we see that the rose refers to both Jesus and Mary as well as to the very Creation itself. The three meanings of the Mystical Rose are intricately linked. The Rose also represents the 5 gates of salvation united with the sixth sefirot of Yesod /Tzaddik of the lower attributes that make up the Divine Body of the son (Zer Anpin).

The Zohar states: "The rose is the Cup of Blessing". This is the Holy Grail. It is also the Eucharistic Cup of Blessing in the Mass. Thus the rose in another sense refers to the Eucharist. This is the Cup of Salvation that has messianic significance. The Zohar associates this cup with the Holy Child who is Son of Joseph and associated with the fish (nuna). Every holy hour of Eucharistic Adoration is an entering into the rose and the Divine Attributes follow forth as a rose unfolding and blossoming. Rav Hamnuna Sava is a reference to the Fisherking of this period who is a descendant of Joseph of Arimathea the original guardian of the Holy Grail. This is the Rose as ‘Shoshan’ the male six petalled one. ‘Shoshanah’ is the female thirteen petalled Rose.

The six days of Creation are also the unfolding or blossoming of the Rose. On the first day of Creation the conceptual light of the Two Hearts was hidden. On the third day of Creation these two beautiful blossoming plants ‘appeared on earth’. This means that the concept of the Two Hearts was revealed to the angelic beings who, under God, ruled the Universe and the Earth. On the fourth day of Creation the imperfect lights (angelic beings who became demons) fell by rejecting the Divine Will and Light for these Two Hearts. These Two Hearts were the beautiful blossoming Mystical Rose Bush and the Mystical Apple Tree. They are the image and model for the Creation. They are the Eternal Blueprint and the Living Torah. The attributes called the blossoms are mirrored in the patriarchs. Like the Two hearts the Patriarchs and Matriarchs were in the mind of the Creator as a Blueprint before the actual spiritual and physical creation. In the Olam Haba (The World that is Coming) they were hidden with ‘the Two Hearts that beat as One’.

The Patriarch Joseph is a representative of the heavenly Joseph associated with the Divine Attribute of Righteousness. This heavenly Joseph is the Ultimate Tzaddik. The patriarch Joseph is also a type of Joseph, the husband of Our Lady, who is also called a Tzaddik in the New Testament. He is also a sign of the Messiah son of Joseph who is to come in the fullness of these attributes that are called the blossoms of the Patriarchs. The blossoms are the spiritual fruit of the Divinity. The Zohar hints that the coming of the two blossoming ones is connected to a Joseph –like figure with whom they would live in a hidden way in the Holy Land. The Zohar states that they will be revealed when the Rainbow herself appears. The Rainbow is the symbol of Our Lady in Eternity (Olam Haba). When she comes to earth (‘appears on earth’), the full message of the Patriarchs and the Torah will be revealed about these two pure child-like ones (symbolised by the Cherubs on the ends of the Ark of the Covenant). These two pure golden children of Adam and Eve will bring the full blossoming of the Torah to its deepest level of Messianic, Marian and Universal understanding. A level only the humble and child-like ones can fully comprehend. The Zohar is this way of the Rose, revealing the true blossoming of the Torah.

The five leaves or gates of Salvation (yeshuah) are also linked to the five books of Torah. Bereshit (Genesis) with the gate of his crucified right hand of Mercy, Shemot (Exodus) with his crucified left hand of power (Gevurah), Vayyikkra (Leviticus) with his pierced and beautiful Heart of compassion, BeMidbar (Numbers) with his crucified right foot of Endurance and Victory and Devarim (Deuteronomy) with his left foot of hidden Majesty and Splendour. The Divine Man is the Living Torah. By his crucifixion the closed gates of Salvation were opened and salvation gushed forth as Divine Love and Mercy which is his precious Blood.

The Zohar refers to the two ends of Heaven in regard to the two Cherubim on the ends of the Ark of the Covenant. The two cherubim are discussed in Exodus 25:17-22. The two ends (of ‘mi’ and ‘mah’) are the two cherubim. “And make one cherub on the one end, and the other cherub on the other end” (Exodus 25:19). The divine Presence speaks above the Mercy Seat (covering) between the two cherubim. Rabbi Abraham Abulafia in his work “Chay Olam Haba” (Life of the Future World) says that “the two cherubs allude to the Divine Presence (Ha Shekinah = 390).” He then associates the Shekinah with the male and female cherubim as zachar u-nukevah (male and female in Hebrew) also add up to 390 in gematria. 390 is also the gematria of Heaven (Shamayim). He also states that “the primeval substance is on the ark cover like the form of the Rainbow”. Each of the three parts of this phrase are 805 in gematria. ‘Chamar rishon’ (primeval substance) = 805, ‘al haKaporet’ (on the Ark Cover) = 805 and ‘ha keshet’ (the Rainbow) = 805 in gematria. “They were forged as a single body with two forms” writes Abulafia in regards to the two golden cherubim on the Ark. This is a veiled understanding of how Jesus and Mary are both of the flesh of Mary (in unique way) but they are in two forms of the male and the female – as a new Adam and a new Eve. In Jewish mystical and Hasidic tradition King David and his Queen Mother Bathsheba was also seen as types of this new Adam and new Eve. The Zohar links the Cherubim as ends in Exodus 25:19 with ‘the end of heaven’ in Deuteronomy 4:32 and with ‘running from end to end’ in Exodus 26:28. This is also linked to the concept of the Chariot in Ezekiel which is perceived by the mystics as ‘a running to and fro’.

“They (the cherubim) look at each other and the Name was between them” states Rabbi Abulafia. He then writes that “all this was like a Tree on the Ark cover, and because of the Rainbow it had to be forged”. Thus we see that the Tree represents the male Divinity and the Rainbow represents the female. Their hearts are forged so that they beat as one in the Divine Will. The Name is the 42 mentioned in the Zohar. Rabbi Abulafia associates this Name with the phrase ‘Be- yad YHVH’ (in or with the hand of YHVH) which adds up to the number 42 and is found in 2 Samuel 24:14. The hand with its five fingers can also be seen as a rose. The clenched fist is the rosebud and the unclenched hand is the blossoming or unfolding of the Rose. Rabbi Abulafia explains further the mystery of this number 42.

“Their mystery is :
God eloh (alef lamed vav hay) =42
My only One Yakhidi (yod chet yod dalet yod) =42
In Them bem (beit mem) =42
My Heart lebi (lamed beit yod) =42
Will be worthy yezokah (yod zayin caf hay) =42

And this mystery is
Enough! Enough! Enough! dai dai dai (dalet yod) =42”

That Rabbi Abulafia associated the mystical path with the Rose is demonstrated in that one of his works on the mystical encounter with the Divine man or Form was called ‘Shoshan Sodot’ (Rose of Mysteries).

The opening words of Shemot (Exodus) mystically reveals the concept of the Rose. “Ve-elleh shemot beni Yisael ha –ba –im Mitzrayim” (“And these are the names of the children of Israel that came out of Egypt).” The words ‘ve-elleh’ (and these) are linked to the two cherubic ones. Elleh representing the female as mentioned above and ‘ve’ representing the male. The ‘vav’ represents the Son as Zer Anpin and it is also the number six that alludes to the six days of Creation and the Rose (Shoshan) as the six petalled one. The holy names (shemot) are Yeshuah and Miriam. Yeshuah is further referred to as ‘My Son’ (beni) and ‘Yisrael’ refers to his Mother as Kneset Yisrael who is also called Miriam. These two would come out of Egypt (Mitzrayim). Hidden within the name of Mitzrayim is the holy name of Miriam (mem resh yod mem). The Zohar (1:6a) associates Miriam (“His sister stood afar off ” Exodus 2:4) with the feminine aspect of Shekinah also called Matronita.

The next phrase in Exodus 1 is ‘et yacov ish’. The ‘et’ refers to the the Alef and Tav who is the Divine Man (Ish) that wrestled with Jacob and also appeared to Jacob at Bethel (ve-beit-ba-u). Bethel means the House of God. Jacob represents the divine attribute of Tiferet (beauty) and compassion (rahamim) this can be seen as the beauty of the Rose of Compassion. It is the Sacred Heart of the Blessed Holy One. Mary is known in Catholic devotion as the Rose of compassion. In Kay McDonald’s 1959 poem entitled “Mystical Rose” Mary is called Rose of Compassion.

“Mystical Rose

Silvered with dew from Heaven's Graces,
Sun drenched tendrils, purely fashioned,
Resplendent from all sinful traces
Art thou Mary, rose of compassion.

The wretched have faith renewed
By thy nectar enriching their souls,
Replenished with love so golden-hewed
That eagerly they seek their heavenly goals.

Our blossom of youthful innocence,
Perfuming the air with lasting peace
May we always know thy presence,
And may your love for us never cease.”

The Magen David (the Shield or Star of David) is a symbol of the Rose with its six points representing the six petals of the Rose (shoshan). The two triangles are the two mems of the name of Miriaim. It is the union of the Divine Wisdom (the mem pointing downwards-mem sofit) with the Mother of Understanding and Wisdom (Sophia) (the mem pointing upwards). The Magen David is seen as a Key – it is the Key of David. This key is the key to the Tower of David and the key to the Rose Garden. These triangular mems also represent the Triune God and the three fiats of the Divine Will – the Fiat of the Creation, the Fiat of the Redemption and the Fiat of the Kingdom of the Divine Will. These three fiats represent the unfolding or blossoming of the Universal Rose (Rosa Mundi). Each of the triangular ‘mems’ represent the Two Hearts – the Sacred and Immaculate Hearts which are the two cherubim (male and female) on the Ark of the Covenant. The Creation is seen as a Rose that is unfolding or blossoming over the six days of Creation. This is the Rosa Mundi – the rose of the world or the Universal Rose. This Rose represents the model and image of the Creation. Mary united with her Son’s Heart is the Mother of the Universe and the model of the Universe.

Our Lady in Eternity (represented by ‘mi’), as the Mother of Wisdom or Sophia, descends and becomes the Daughter of Elohim (God) and the Daughter of the Church (Kneset/Kehilla). The concept of the Mother in eternity is her adornment (title) as the Mother of the Creation. When she descends she puts off her adornments and comes with her garments (the 10 created Sefirot) in a humble and hidden way. She is the lowly handmaiden and daughter of God. At the Annunciation she becomes the living Ark of the Covenant (see Luke 1 and Revelations 11) who bears Elohim in her womb. Here in the Zohar (1:2a) it speaks of the mystery of Mary’s coronation. “Behold, the Ark of the Covenant, Sovereign of the Earth” (Joshua 3:11). The Zohar applies this phrase to the Celestial Mother/Daughter who as the Mother and Daughter of Elohim is the image of the House of Elohim (Temple). Mary adorns male garments as the Sovereign and Warrior of the sons of Elohim. She leads her warriors to become like Elohim. This is the mystery of Divinisation. The mission of the humble daughter of Elohim is then achieved and she enters into her joy or triumph. This is the Triumph of the Immaculate Heart. This is the fulfilment of Zephaniah 3:14. “Rejoice, O fair Daughter of Zion, all Israel cry aloud: here is joy and triumph for thy Royal Heart, O Daughter of Jerusalem”. This humble daughter of Zion is the Heavenly Ark of the Covenant, Sovereign Queen of all the Earth. The Zohar says in regard to her: “ ‘Then I conduct them from above to the house of Elohim, to be Elohim, like him’. With what? With joyous shouts of praise, the festive throng.”

This whole section of Zohar is trying to explain how souls become incarnated to their bodies. The ‘from above’ represents the place from which the souls descend from the Mind of the Son (Mi) in the world of Beriyah to the lower worlds where each soul is connected to the Female (mah) who is the living Ark of the Covenant, Sovereign of all the Earth. In Zohar 1:3b the Zohar discusses the Rose as a Palace and a key. It is the key that opens and closes- the key of David. This is the Key of the Kingdom (Malchut) which is associated with King David and given by Jesus the Son of David and Davidic Messiah to Shimon Kepha. This is the ‘Magen David’. It is associated with the point of Wisdom (Hokmah). Hokmah has 50 gates. This is the mystery or secret of the Bera (Son) concealed in Bereshit. Bereshit is the key and it has six gates (the Magen David and the Rose). “As long as the world was locked within the word BRA (Son and Creation), it was not, did not exist.” This is explaining the Mystery of the Son (Bera) containing the whole plan of Creation within his Divine Mind, until then everything was hidden. The Son through the point of Wisdom opened and the Creation flowed forth as a rose unfolding and blossoming. Everything was concealed in the Bera (Son) and he opened due to the divine Love and Mercy symbolised by Abraham. The name BRA (beit resh alef) was transposed and became fruitful through the Divine Phallus of ABR (Ever/ organ). These three letters in this order are the beginning of the name Abraham as well as the word for the sexual organ. This is a deep ‘theology of the body’. This ‘ever’ (organ) is the Yesod (foundation) of the world. It is the Ultimate Tzaddik. This is linked with the verse: “The Tzaddik is the foundation of the world”. This ‘ever’ which is connected with ‘Bera’ is called the ‘divine concealed one’. We are led back to the phrase ‘mi bara elleh’ (who created these). In the word ABR was engraved ‘H’ (hay) and in the word ELH was engraved ‘Y’ (yod). Then the mystery of the two mems is mentioned that complete the names Abraham and Elohim. Here the two names are referring to the concepts of Mercy and Judgement.

The two mems represent ‘mayim’ the spiritual water and ‘Miriam’ the heavenly Mother (imma) who is Rosa Mystica- the white Rose or Flower. The uniting of the two mems produced the rose that is the shield or star of David. They are the two hearts which are seen as triangular shaped mems. The Mother united with her Son (Ben Avraham) are the two roses (red and white) that become one as the Rosa Mundi. The Zohar here also speaks of the ‘Holy Lamp” which also represents the Divine Heart. St Gertrude states that Jesus gave her “his divine Heart in the form of a lighted lamp.” Jesus also spoke to St Gertrude about ‘the eyes of the heart’. The eyes represent the divine attributes of ‘mercy’ and ‘judgement’ and the heart the attribute of compassion. This is linked to 1 Kings 9:3 “and my eyes and my heart will dwell there perpetually”. Jesus also said to St Gertrude “Here is My Heart”. ‘My Heart’ in Hebrew gematria is 42. Rabbi Hiyya (in Zohar 1:4a) refers to this ‘Holy Lamp” as the Light of the world, the Majestic Ruler and Prince.

In Zohar 1:4a-b it reveals that the Rose also called Heaven has 390 firmaments. It reveals that there are two higher academies or yeshivahs. One in the higher regions of what Catholics would call Purgatory close to the gates of Heaven is a Garden of Eden or a Rosarium where there is an Academy where the souls learn Torah. They are taught by the great teachers who descend from the Academy in Heaven and the Messiah himself visits these Academies on occasion. “Meanwhile he heard a voice proclaiming, ‘Make way, make way – for the King Messiah is coming to the Academy of Rabbi Shimon!’… The Messiah visits all those academies, setting his seal on the Torah issuing from the mouths of the rabbis. At that moment the Messiah arrived, adorned by the heads of the academies with celestial crowns.”

The Zohar also reveals that these two represented by the golden cherubim are also the feminine and masculine aspects of Sabbath and of Torah. The written Torah is seen as the male and the oral Torah as the female. The written Torah represents the giving of wisdom and the oral Torah the understanding of that given wisdom. It is the female or Mother that understands the Torah fully. It is the Mother understanding the wisdom of the heart of her Son. This is the two mems of the name Miriam. The open mem is the sea or vessel of Understanding that receives the wisdom of the closed or final (sofit) mem who is the Head (rosh) of Creation. The ‘resh’ in Miriam represents the word ‘head’ (rosh) and the ‘yod’ represents the word ‘hand’ (yad). The head and the hand represent the Divine Man who is encompassed by the concept of the two mems which is Miriam. This is associated with Oral Torah as the way through the Sea (yam) (Isaiah 43:16). This way of the sea (Zohar 1:48b) is the Way of the prophetess Miriam who saw the Mysteries of the Rose as an opening of the Divine Sea. The earthly Miriam is a type of the Heavenly Miriam who is to be the Mother of the Messiah.

Zohar 1:5b reveals the Female, who we have seen is the Rosa Mystica, as the Sabbath Queen. She is associated with the Sabbath Eve and her Son with the Sabbath Day. “She said before Him, ‘Master of the Universe, since the day you created me, I have been called Sabbath - and there can be no ‘Day’ without ‘Night’’.” This alludes to Genesis 1:5 “And God called the Light ‘Day”, and the darkness [the Female concealed in darkness (glow light/zohar)] ‘Night’ [the Sabbath Night], And there was Evening [Sabbath Eve] and there was Morning [Sabbath Morning or Day] – day one.” The day one (yom echad) represents the unity of the Lord of the Sabbath and the Sabbath Queen. The word ‘yom’ (yod vav mem) represents the unity of YHVH and his mother. The ‘yod’ is the ‘Son of the Father’ who descends or bursts into Creation (Tzimtzum) as ‘Light’ (Or) and the ‘vav’ represents the Son as a ‘rose’ that unfolds and blossoms united to the ‘mem’ which is associated with the Mother who is Miriam. The ‘yam’ (sea) that is Miriam (Mir-yam) is found in the word ‘yom’ (day) as it surrounds the ‘vav’ as the Sea of wisdom and Mercy. The ‘vav’ is the Son (Zer Anpin) who is the male aspect of Wisdom.

Zohar 1:5b discusses further the Sabbath Queen: “My daughter you are Sabbath – I call you Sabbath – but I am about to crown you with a higher crown.” Here it reveals in veiled form that this perfect mirror of the Lord is to receive a higher honour. She is to become the Sanctuary or Temple of the Lord YHVH himself. She is to bear God in her womb as the Living Ark of the Covenant. “He issued a proclamation: My sanctuary you are to hold in ‘Awe’ (Reverence). This is the Sabbath of Sabbath Eve, who is ‘Awe’ and in whom ‘Divine Awe’ dwells. Who is that? (mi zeh?) The one included by the Blessed Holy One when he said ‘I am YHVH’.” (Zohar 1:5b). Thus Mary (Miriam) as the perfect mirror of ‘Divine Awe’ becomes the Sanctuary (mother) for the “Divine Awe’ himself who is the Blessed Holy One (the Divine Heart) and YHVH – the I AM. The Zohar in this section also reveals that these two Sabbaths are also called ‘Heaven’ (i.e the Son) and the ‘Earth’ (i.e. the Mother). They are represented by a circle and a square – the square inside the circle. These two are associated with the Kiddush of Sabbath Eve. The 70 names of God associated with this Sabbath Eve Kiddush adorns the Sabbath Queen. The lady of the Sabbath is connected with the word ‘observe’ (shamor) in Deuteronomy 5:12 and the Lord of the Sabbath is linked with ‘remember’ (zakhor). The Lord of the Sabbath is called Supreme King and the ‘King who possesses Peace’. Zakhor (remember) alludes to Zakhar (male). This circle and square represent the unity of the Two Hearts that beat as One. These mysteries are revealed by Elijah disguised as an old donkey driver which alludes to his role in preparing the way for the Messiah who comes humbly riding on a donkey.

Zohar 1:6 b describes the Divine Presence as the ‘Image of the Lion’. This is the Lion of the Tribe of Judah who descends on the Altar to consume the Sacrifices. It describes the destruction of the two Temples and the slaying of the Lion of God (Ariel) who is the Light of God (Uriel). This slaying of the Lion alludes the Lion of the Apocalypse who is the ‘Lamb that was slain’. The evil Dog that tries to consume the sacrifices represents the Antichrist that would attempt to abolish the Sacrifice of the Mass (Eucharist). The Lady or Woman of Israel with her children (companions) are covered with crimson (i.e. the blood of Jesus) and can endure the persecution of this evil one. Zohar 1:8a speaks of the Two Roses as the bride (kallah) and groom (hatan) mentioned in the Song of Songs. The Jewish tradition states that the Song of Songs is the Holy of Holies of Scripture. Here we see the bride as Mother of the Community (Kneset Yisrael) united under the Huppah (marriage canopy) with her Son in his role as Body of Mashiach. The adornments and wedding finery of the Bride is the whole Torah – Written and Oral. Zohar 1:8a speaks of the righteous singing the Song of Torah. The ‘Heaven’ who is the Son and the male cherub (‘end of heaven’) is revealed as the Groom. The Bride is called ‘El’ (God) referring to her as Elleh (Goddess). She is ‘god’ or ‘goddess’ (El or Elleh) by adoption and divinisation. She becomes as or like God (El) and she attains to the Glory (Kavod) of God. This is why Jacob Frank refers to Our Lady at Czestochowa as the ‘Goddess’. This is the mystery of divinisation and the total living in the Divine Will. Our Lady and all her companions (haverim) become gods and goddesses by adoption not by nature. Jesus is the only Son by nature or essence. Zohar states that this Bride ascends from ‘glory to glory’. “She is called Glory as well as God, glory upon glory, radiance upon radiance, dominion upon dominion.” This is the coronation of Our Lady as Queen of Heaven and Earth and Queen of the Angels and Saints. She is specially associated with those who are ‘masters of the oath of the covenant of the bride’. These are those who have mastered sexual purity in body, mind and heart. Sins of impurity may lead one to Hell and to the Prince of Hell called Dumah (Silence) unless one repents as David did.

Zohar 1:9a refers to this Groom as the Sun. “Dwelling in those skies, crowned in them, he is like a groom coming forth from his chamber.” This Sun is then linked to ‘the end of Heaven above’ which earlier was revealed as the male cherub on the Ark of the Covenant. Bereshit in Genesis 1:1 is made up of six letters (shoshan- the six petalled rose). It is followed by 6 words (bara Elohim et ha-Shamayim ve-et ha-aretz).This is linked to the six times that YHVH appears in Psalm 19:8-10. The mystery of the circuit of the sun (as male and female) is revealed in Psalm 19. ‘His circuit’ is the ‘end of heaven below’ who alludes to the female cherub.

Zohar 1:10b asks the companions to sing songs of Praise to the bride as this is what pleases the Groom. Jacob Frank and his followers used to sing parts of the Zohar in honour of the Virgin Bride and they were accused by their enemies of engaging in sex with a naked woman. Zohar 1:10b is linked with Revelations 12 where the Woman of Israel (Mary) is in the wilderness. The “Shema Yisrael” also is made up of six words linking it to the concept of Shoshan – the six petalled Rose. Zohar 1:14a associated the head Teffilin with the verse “Your head upon you is like Carmel”. The male is the Head Tefillin associated with the word ‘zakhar’ (male) and zakhor’ (remember). The female is the Hand Teffilin associated with ‘shamor’ (observe). The Teffillin boxes represent the Two Hearts that are the Two Roses. Wearing them both unites symbolically the Two Hearts as the One Rosa Mundi. The Hebrew phrase head and year (rosh ve-shanah) connected with Rosh ha Shanah can be rearranged to mean ‘riah shoshan’ (to see a Rose). The Rose Bush is also associated symbolically with the burning bush of Moses.

The new Adam and the new Eve represent these feminine and masculine mysteries that are at the heart of the Jewish mystical theology. This is the mystical forerunner of the ‘theology of the body’ that has recently been unveiled by Pope John Paul II and is starting to be unfolded by Catholic theologians and writers such as Christopher West and Professor Janet Smith. The Hebrew Catholic Frankists are also forerunners of this theology of the body through their deep study of the Zohar which led Jacob Frank and his followers to embrace the Catholic Church. The Frankists remained influential in Polish Catholicism and many of the Polish sources that influenced the insights of Pope John Paul II come from Polish Catholic thinkers who are influenced by the Frankist ideas. The Frankists have been misrepresented by their enemies and critics but I think that their teachings need to be reassessed in the light of the present Papal theology and teachings of John Paul II. The Frankists’ symbol was the red Magen David which is also the red Rose. Jacob Frank spent 13 years at Czestochowa where Our Lady appeared to him as a beautiful Virgin. Jacob Frank was a devotee of the Zohar and Our Lady. He saw her connection with the concepts of Kneset Yisrael, Matronita and Sabbath Queen as revealed in the Zohar. He stated: “If you had caught on to that Maiden (The Virgin Matronita) in whom rests all the power of the world then you would have come in to the power to do works. But since you are not worthy of this, to cling to her, I know not to whom she will reveal her secret, and I am sworn and wait to do and fulfill whatever she orders done. And I bless you, for she has commanded me to receive you, and I rejoice. I told you that I am only a messenger, and whatever she says to me, I do.” Jacob Frank here humbly claims to be only a servant and messenger of Our Lady. He also stated: “You were not worthy to understand when I said to you, ‘I will show you God’, for first you must meet the Virgin because she is the Gate to God, and through her one enters in to God.” He also referred to her as the Redemptress . The Jewish tradition also calls Esther a Redemptress. This has significance for the Catholic belief in Mary as the Co-Redemptrix. Jacob Frank and his teaching have been distorted by his enemies and also by occultists to their own ends. Even some of his own followers did not fully understand what he had taught them. Zohar 1:11b refers to Rabbi Shimon as a precious pearl. This pearl shines forth as a great light. Jacob Frank describes the light or aspect of God that he had and its growth as a pearl. As Rabbi Shimon was in a cave for 13 years so Jacob Frank was in a ‘cave’/prison for 13 years at Czestochowa. He predicted a wonderful era of living in the Divine Will when the Jewish people would enter the Catholic Church. He associated this era with miraculous Roses that would bloom every day for 110 years. These Roses are the wonderful mystical insights that would find their full blossoming when the Jewish mystical tradition would be united with the Catholic mystical tradition leading to a wonderful era of peace. He also predicted the coming Holocaust of the Jews in Europe if they didn’t enter into Rome (whom he called Edom/Seir). The Jesuits had strongly supported Jacob Frank and his followers and both the Frankists and Jesuits were hated by certain groups within the Church that worked with the anti-Frankist Jewish authorities in order to slander and persecute both groups. The Frankists were also called Zoharists and they brought great riches into the Catholic Church that is bearing fruit in the pontificate of the Polish Slavic Pope which had been predicted by Frank. This prediction had been passed down by the families of Frankist origin in Poland. He also saw a future important spiritual role for Poland, France and the Jews which was passed down by the Frankist families. Our Lady of Czestochowa who appeared to Frank is close to the heart of Pope John Paul II and the whole Polish nation. John Paul presented the shrine of Czestochowa with a Golden Rose to signify the importance of this shrine of Our Lady. The Lady of the Zohar who is the Jewish Rosa Mystica is revealed to Frank as Our Lady of Czestochowa of Catholic devotion. The Frankists were the first fruits of the future ingrafting of the Jews to the Catholic faith followed by Our Lady’s apparition to the Jew Alphonse Ratisbonne in 1842.

Cardinal Newman also spoke about Mary as the Rosa Mystica. He said: “Mary is the most beautiful flower that ever was seen in the spiritual world. It is by the power of God's grace that from this barren and desolate earth there have ever sprung up at all flowers of holiness and glory. And Mary is the Queen of them. She is the Queen of spiritual flowers; and therefore she is called the Rose, for the rose is fitly called of all flowers the most beautiful.But moreover, she is the Mystical, or hidden Rose; for mystical means hidden. How is she now "hidden" from us more than are other saints? What means this singular appellation, which we apply to her specially? The answer to this question introduces us to a third reason for believing in the reunion of her sacred body to her soul, and its assumption into heaven soon after her death, instead of its lingering in the grave until the General Resurrection at the last day…Why then do we hear nothing of the Blessed Virgin's body and its separate relics? Why is she thus the hidden Rose? Is it conceivable that they who had been so reverent and careful of the bodies of the Saints and Martyrs should neglect her—her who was the Queen of Martyrs and the Queen of Saints, who was the very Mother of our Lord? It is impossible. Why then is she thus the hidden Rose? Plainly because that sacred body is in heaven, not on earth.”St Bernard of Clairvaux also calls Mary a Rose: "Eve was a thorn, wounding, bringing death to all; in Mary we see a rose, soothing everybody's hurts, giving the destiny of salvation back to all. Mary was a rose, white for maidenhood, red for love; white in body, red in soul; white in her seeking after virtue, red in treading down vice; white in cleansing her affections, red in mortifying her flesh; white in her love of God, red in compassion for her neighbour" .

The famous Jesuit poet Gerard Manley Hopkins seems to have been refecting on the opening verses of the Zohar when he wrote his poem entitled “Rosa Mystica”.


by Gerard Manley Hopkins, S.J.

`The Rose is a mystery'- where is it found?
Is it anything true? Does it grow on the ground?
It was made of the earth's mould, but it went from men's eyes,
And its place is a secret, and shut in the skies.
In the Gardens of God, in the daylight divine
Find me a place by thee, Mother of mine.
But where was it formerly? Which is the spot
That was blest in it once, though now it is not?
It is Galilee's growth; it grew at God's will
and broke into bloom upon Nazareth Hill.
In the Gardens of God, in the daylight divine
I shall look on thy loveliness, Mother of mine.
What was its season, then? How long ago?
When was the summer that saw the Bud blow?
Two thousands of years are near upon past
Since its birth, and its bloom, and its breathing its last.
In the Gardens of God, in the daylight divine
I shall keep time with thee, Mother of mine.
Tell me the name now, tell me its name:
The heart guesses easily, is it the same?
Mary, the Virgin, well the heart knows,
She is the Mystery, she is that Rose.
In the Gardens of God, in the daylight divine
I shall come home to thee, Mother of mine.
Is Mary that Rose, then? Mary, the Tree?
But the Blossom, the Blossom there, who can it be?
Who can her Rose be? It could be but One:
Christ Jesus, our Lord - her God and her Son.
In the Gardens of God, in the daylight divine
Shew me thy son, Mother, Mother of mine.
What was the colour of that Blossom bright?
White to begin with, immaculate white.
But what a wild flush on the flakes of it stood,
When the Rose ran in crimsonings down the Cross-wood.
In the Gardens of God, in the daylight divine
I shall worship the Wounds with thee, Mother of mine.
How many leaves had it? Five they were then,
Five like the senses, and members of men;
Five is the number by nature, but now
They multiply, multiply, who can tell how.
In the Gardens of God, in the daylight divine
Make me a leaf in thee, Mother of mine.
Does it smell sweet, too, in that holy place?
Sweet unto God, and the sweetness is grace;
The breath of it bathes the great heaven above,
In grace that is charity, grace that is love.
To thy breast, to thy rest, to thy glory divine
Draw me by charity, Mother of mine.

Friday, September 16, 2005

Adoration of the Heart: A Hebrew Catholic Way

Adoration of the Heart
A Hebrew Catholic Way

“What is His Heart?” asks the ancient Jewish mystical Book of Bahir in the 63rd section. The reply, “He said: Mother thus Ben Zoma is outside, and you are with him.” This seems a strange reply to make to this question but it has deep spiritual significance. Above this passage in ‘Bahir’ 62 this Heart is called “The Heart of the Blessed Holy One” and is referred to as a ‘field’ (sadeh) and ‘carriage’ (sidah) and is linked to the ‘Beloved’ of the Song of Songs. “His Heart said to the Blessed Holy One, Come my Beloved…”. Here we see this Heart speaks to the Blessed Holy One. This is a Mystery (sod). Who is this Mother and why is she connected to the Heart of the Blessed Holy One? Who is speaking to the Mother? Why is Ben Zoma the famous 2nd century Rabbi with her?

Bahir 63 explains that the Heart (Lev/Leb) is numerically 32. The Hebrew letter Lamed is 30 and the Hebrew letter Beth is 2. “These are the 32 paths”. These 32 paths within the Heart of the Blessed Holy One are “concealed and with them the world was created”. Thus this Divine Heart created the World. According to the ‘Bahir’ the Divine King’s Heart is revealed through the Daughter, who is called the King’s Mother and Sister. It is through the Heavenly Mother that one can see the Heart of the Blessed Holy One.

“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 then bring everyone to his chamber through the 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…because of his love for her sometimes he calls her ‘my sister’…sometimes he calls her his daughter…And sometimes he calls her ‘my mother’.” (Bahir 63 translated by Rabbi Aryeh Kaplan). The King here is God himself and the Mother, referred to in regards to Ben Zoma, is the Mother of the King or the Mother of God. Here it is clearly revealed that one does not directly gaze at God but one must gaze upon the Mother as a mirror of the Divine Heart.

In Jewish tradition YHVH is often referred to as the Blessed Holy One and in the mystical tradition the Blessed Holy One is known as the Personification of Zer Anpin also called the Son (Ben). The Heart is also considered to be the personification of Imma (Mother) which is closely linked with the Attribute of Understanding (Binah). In the Talmud it says “the heart understands”. From the womb of Imma (Mother) comes the Son (Zer Anpin).° This union of Imma-Mother and the Son –Zer Anpin is called in the Jewish mystical tradition the ‘Concept of the Heart’. Catholics call this ‘two hearts that beat as one’ or ‘the alliance of the Two Hearts’. The womb (Yesod/foundation) of Imma extends to the Heart of Zer Anpin. Imma reveals the Heart of the Son and the Heart of the Son reveals Abba-Father. It is in relation to Zer Anpin-Son that the Divinity is revealed as Abba –Father. The revelation of the Fatherhood of God (Ain Sof) is the Divine Wisdom (Hokmah). The Divine Son of Man is thus the Divine Wisdom that reveals Abba. It is the Mother through the Spirit of the Divine Understanding that understands the concept of the Divinity as God (Elohim). She is Em ha Elohim (Mother of God).

“He said, Mother thus…” states ‘Bahir’ 63. The “He” is the King mentioned in the same passage. This is the ‘Ani Hu’ (I am He) of the Gospel of John. This Mother who is called Daughter (Bat) is the daughter or Lady of Zion. She is the daughter of Abba, the Mother of Zer Anpin the Son, and the spouse or bride of the Holy Spirit especially in his role as the Spirit of Understanding (Binah) and Wisdom (Hokmah). “He (the Divine King) married her to a King (the Holy Spirit), and also gave her to him (the Son) as a gift” Bahir 63.

‘Bahir’ 98 also speaks of this Divine Heart in connection with the Tree of Life which is the Tree or Body of the Sefirot (Divine Attributes)- “The Heart is the Beauty of the fruit of the Body.” Thus this Heart is the Divine Fruit. St Louis de Montfort calls Our Blessed Mother the mirror of the Divine Tree of Life. In ‘Bahir’ 97 the Heart is said to be sustained by the ‘Lifted Offering’ (in Catholic terms the Mass) made by the willing hearts of the pious and righteous ones. “This refers to the righteous and pious in Israel who raise Me over all the world through their merit. From them the Heart is sustained, and the Heart sustains them”. These are in Catholic terms the holy priests who lift up the Eucharistic Heart in the Holy Sacrifice and the Catholic faithful who lift Him up in adoration. They sustain the Eucharistic Heart with their adoration, and the Eucharistic Heart sustains them with his very self. One adores this beautiful Fruit and consumes it in communion.

‘Bahir’ 63 tells us that the one who wants to enter or know this Heart and its 32 paths of Wisdom must gaze at the Mother. This is why Ben Zoma is outside with the Mother. In Jewish tradition Ben Zoma is one of the four rabbis that made the spiritual ascent. It has been demonstrated by modern Jewish scholarship that Ben Zoma taught Christian doctrines after his ascent but due to his greatness as a Torah scholar and teacher the Rabbinic Jews covered this up by stating that Rabbi Ben Zoma went mad in the Spiritual Ascent. In fact he ascended through the Immaculate Heart of the Mother into the secret paths of the Divine Heart of the Blessed Holy One by gazing at the Mother and the Divine Attributes mirrored in her (her garments). In reality it was Rabbi Akiva, the one Rabbinic Jews consider to have safely ascended and descended that was deceived by the Evil One. The origin of some occult beliefs mixed into the Jewish tradition such as reincarnation seem to have their source in Rabbi Akiva and his followers secret teachings.

In the Jewish mystical tradition the whole of the 32 paths (which are also called Adam Kadmon) are the Heart but the Heart also refers in a special way to the Attribute (Sefirah) of Beauty- Compassion (Tiferet-Rahamim) and this Attribute is also called the Blessed Holy One. It is also called the Holy One of Israel. This Attribute is seen as the heart of the Divine Body. It is from this Heart that the Divine Justice (Din/Gevurah) symbolized by the colour Red and the Divine Mercy (Hesed/Gedulah) symbolized by the colour white pour forth as the Divine and Beautiful Compassionate Fruit of the Holy One of Israel.

The Jewish tradition also connects the Divine Heart with the Divine Glory (Kavod). The word Kavod (Glory) also is numerically 32 the same as Heart (Leb). The 32 paths of Wisdom are also the Divine Glory. While the Divine Kavod includes the whole Divine Heart or Body of the Son, two attributes of God are especially linked to Kavod. The higher Kavod with Divine Wisdom (Hokmah), in its role of revealing Abba. The lower Kavod with Hod (Majesty/Splendour) connected with Mystic Vision. Exodus 33 links the Divine Face with the Divine Glory. This Divine Face is seen as the luminous form of the Divinity manifesting as Divine Glory (Kavod).

In the Jewish tradition, based on Scripture, God’s Attributes are seen as grouped into ten. Of course God’s Attributes are infinite. These ten groupings of Attributes make up the visible manifestation of the Deity known as Adam Kadmon or the Primordial Man. This is also called the Divine Man, Supernal Man and the Son of Man (Ben Adam). This is also called “The Heart” and the ‘Body’ and the ‘Tree of Life’. We receive these attributes as the Bread or Fruit of Life- the divine Dew or Wine of the Divinity.
Adam Kadmon is the Divine Blueprint and he is referred to as the Son as Zer Anpin. Adam Kadmon is also in one Jewish tradition the ‘Soul of Mashiach’. In this tradition it is seen that when the Messiah comes he will besides having a human soul have the Divine Soul of Adam Kadmon. This correlates with the Catholic doctrine of the Divine and human natures of the Messiah. Man is made in the image of the Supernal Man or Son of Man. The Divine Man is also called Arik Anpin which is the Son as the Divine Will to Create also called the Word. As Zer Anpin he is the vehicle (or chariot) for the Supernal especially in his relating with mankind. Zer Anpin is the Son especially in his role as the ‘Mystical Body’ (of the Messiah) with the 7 lower attributes that mirror the 7 sacraments.

In a sense we see that the Divine Face of God which manifests his Divine Will (Arik Anpin) reveals himself in the Creation and in the intellect of Man that contemplates that creation. This is the area of Science and Reason. As Zer Anpin the Divine Face is revealed in the heart of man as the Divine Love. This is the area of faith and emotion. The divine Revelation (Torah) unites the two as one. This is the Prince of the Torah (Sar ha Torah) who is also the Prince of the Faces (Sar ha Panim). This Prince of the Faces gazes with one face (Arik Anpin) at the Father (this is the higher Glory) and with his other face (Zer Anpin) he gazes with love at Man (this is the lower glory). He is the uniter of the Concealed Divinity with Man.

Rabbi Kaplan states: “Zer Anpin is what is usually referred to as the ‘Supernal Man’, and it is with regard to Zer Anpin that it is written that ‘God made man in His image’ (Genesis 1:27). In the spiritual realm, when two things resemble each other they are said to be in proximity, and one can be a vehicle for the other. Therefore since man is the counterpart of Zer Anpin, it is through Zer Anpin that man can become a vehicle for the Supernal.” Thus we see that Zer Anpin is the concept of the Incarnation of God the Son as a Man. Zer Anpin –the Son does this by uniting himself with Matronita (the Female, the Mother).

Matronita is the Mother in her role as Heavenly Prayer Warrior and Intercessor. Matronita is both Warrior Maiden and Heavenly Queen Mother. Raphael Patai calls her the Hebrew Goddess. This binding unity of the Son (Zer Anpin) and the Mother (Matronita) by the Holy Spirit is called the Shekinah. The Shekinah is the Divine Presence. The Shekinah as Male is also called Metatron and Zer Anpin and as Female it is Matronita and Sabbath Queen. As male this is the Church as the Mystical Body of Christ and as female the Church is the Mystical Bride of Christ.

It is through the Mother that the Son manifests in creation as a Man. The Mother leads all men to recognize who her son is. This is the second mystery of Light the ‘Bahir’. Rabbi Kaplan states: “Therefore, since man is the counterpart of Zer Anpin, each individual has a portion there, and each individual’s deeds have an effect on the ‘body’ of Zer Anpin.” this is very close to St Paul’s concept of the Mystical Body of Christ.

The Mother or Female is seen in the Attribute of Binah –Understanding in connection with the Heart as Heavenly or Mystical Mother and in the Attribute of Malkut-Shekinah (Kingdom-Presence) as Heavenly or Mystical Bride. In Miriam (Mary) ha Kadosha’s role as Immaculate Heart she is linked to the Attribute of Binah (Understanding) and is associated as a Heavenly Leah. Miriam (Mary) as Mother of the Church is linked with the Attribute of Malkut-Shekinah and associated as a Heavenly Rachel. Miriam the sister of Moses and Aaron and the section in the Torah referring to her are an earthly shadow or type of the Heavenly Miriam and her role in God’s Plan.

Two letters in Hebrew are associated with the Mother’s womb. The letter Mem is associated with the Mother’s womb in Binah and the letter Tet associated with the Mother’s womb in Malkut- Shekinah. Mem is open from below to give birth to Zer Anpin-the Son. Tet is a womb open at the top to receive from Zer Anpin the Son. As Mother of the Messiah Miriam gives birth to her son and as Mother of the Church she receives from her Son on behalf of herself and all the members of the Church.

Thus we see the Heart of Imma-Mother in Binah is the Immaculate Heart and closely linked to the Heart of the Blessed Holy One in Tiferet-Rahamim. Tiferet is the sefirah of Divine Beauty. The name of Yofiel or Yefefiah for the Prince of Torah (Sar ha Torah) who Moses encountered on Sinai is connected with this Attribute of Divine Beauty. This Yofiel is also called Yeshua Prince of the Faces (Sar ha Panim). This Angel of Yahweh or Yahoel is also called Memra (The Divine Word in Aramaic) and Metatron. He is Azbuga the one with the eight-fold name. AZ=8, BU=8 and GA = 8. 888 is the numerical value of the name of "Jesus" in Greek and the verse in the Torah in the section about Miriam the verse “For I am the Lord that healeth thee” also is numerically in Hebrew 888. Metatron in the the Jewish tradition is called Angel of YHWH, Prince of the Faces, Prince of the Universe, Shekinah, Memra and Adam Kadmon. Metatron is also called the Holy Youth and Holy Child. In the Zohar the Holy Child “Son of Joseph” is also called the Angel of YHWH and Son (Ben). In the Zohar it gives the eight princely titles of Metatron as 1. Prince of the Faces (Sar ha Panim), 2. Prince of the Torah (Sar ha Torah) 3. Prince of the Power ( Sar ha Gevurah),4. Prince of the Glory (Sar ha Kavod), 5. Prince of the Sanctuary (Sar ha Kodesh), 6. Prince of the Angels (Sar ha Malakim), 7. Prince of Kings (Sar ha Melekim) and 8. Prince of Princes (Sar ha Sarim). The synagogue liturgy for Rosh ha Shanah includes mention of the Prince of the Countenance or Faces as Yeshua. Tartiel is also another name meaning ‘God’s other Form’ (Tartei El) and this is also called Yosher, Adam Kadmon and Shir Qoma. Yosher in Judaism means the manifestation of the Deity in his 10 Attributes (Sefirot) in the form of a Man. This divine Man is the Divine Heart that expands from Tiferet-Rahamim and includes all the Sefirot in its form. This Heart is the Eucharistic and Sacred Heart of Yeshuah which is Yeshuah himself. Yeshuah is the Heart that turns the darkness into light. This Heart we adore in the Blessed Sacrament which is the Blessed Holy One.

The concept of Zer Anpin in Jewish mysticism emphasises the seven lower Sefirot as the ‘Body’ of Zer Anpin. In Catholic terms this the Body of Christ that manifests God’s grace in human lives through the seven sacraments or mysteries of the New Covenant. We can link Baptism with Malkut (Kingdom), Confession to Yesod-Tzaddik (Foundation/Righteousness), Confirmation to Din-Gevurah (Judgement/Power), Holy Orders to Hod-Kavod (Majesty/Glory), Matrimony to Netzach (Victory/Endurance) and Anointing of the sick to Tiferet-Rahamaim (Beauty/Compassion) and the Eucharist to Chesed (Mercy/Grace/ Love). The greatest of the Sacraments is the Eucharist as it is the sacrament of Divine Love. This is the fifth mystery of Light called ‘Tov’. Chesed is also called Gedulah (Greatness). The mysteries of the Rosary are also found in this Heart. This Heart has been described as a Diamond by St Teresa of Avila with many chambers grouped into seven mansions. The Jewish traditions also refer to the concept of the Diamond. A young Catholic Man Craig Williams who knew nothing of Catholic or Jewish mysticism was given an understanding of the Soul and spiritual life as a dynamic diamond that mirrored the ten Sefirot. This young man from Texas received this insight after some Greek Orthodox monks prayed over him in Athens where he was on a modeling shoot. This man dedicated himself to Perpetual Eucharistic Adoration and was led to Jerusalem where he shared these insights with me. This inspired me to write the present article.

Binah (Understanding ) is linked to Prayer. As stated above’the heart understands’ and prayer is described as ‘service of the heart’. In Judaism one must pray with Kevanah (devotion or concentration of the heart). We have seen that this Heart linked with Binah is the Heart of Imma-Mother who has the deepest kevanah (heart devotion) so that she is the mirror (Mariah) of the Divine Attributes of Adam Kadmon. Other men are darkened and clouded mirrors of the Divine Attributes but the Mother is a pure and crystal clear Mirror. Thus the highest and best way of prayer (the service of the heart) is with and in and through the kevanah (heart devotion) of the Holy Mother. This Mother is the Mother of Sorrows. Her name Miriam means Bitter Sea and she sheds an ocean or sea of tears in union with her Son which becomes the Ocean of Mercy for the world. St John of the Cross calls the spiritual path the Ascent of Carmel and Miriam is the Mother of Carmel and it is through the Dark Night that one walks with Miriam on the spiritual ascent. This spiritual path is centred on the Living Bread- the Eucharist. Imma –Mother is also called in Kabbalah the Sea of Wisdom and she is associated with the waters (sea) called mayim. The mem and sofit mem in the Hebrew alphabet are very significant. Mem being the Sea or womb that is the vessel that contains Wisdom which is the final or closed mem. The name mayim (waters) and the name Miriam (Bitter Sea) and mem itself contains both the open and closed mems. The 13 Attributes (Aspects) of Mercy are seen as 13 shining triangular Mems which are seen as spiritual or Living Waters (mayim). The 13 Attributes of Mercy are part of the 32 paths of Wisdom which is the Divine Heart and Glory. Miriam is the Mother of Mercy and is the perfect mirror (Mariah) of the 13 attributes or aspects of Mercy (Chesed). 13 is the number of Our Lady of Fatima as well as Queen Esther who in turn is a type of Our Lady. The numbers one (echad) and love (ahavah) also are numerically 13 in Hebrew. Esther means star and Miriam ha Kadosha is called Star of the Sea (Stella Maris) in Catholic devotion. In many European languages the first part of Our Lady’s name MR means Sea i.e. Mer, Maris and in Hebrew the last part of her name means Sea (yam). The Sea in Genesis is called Mayim (waters) below and Genesis also describes the waters (mayim) above. Kabbalah calls these waters the Spiritual Waters. These spiritual waters are seen as the colour blue or sapphire and this is the colour of Miriam. These spiritual waters (mayim) are associated with the Sefirah of Chesed-Mercy. These spiritual waters flow forth from the Blessed Sacrament through the heart of the Mother (Imma/Em) Miriam. Miriam can thus be called ‘Sea Sea” or ‘Waters Waters’. Heaven (Shamayim) is called in Bahir 59 Sham Mayim –‘There is Waters’. And ‘Heaven’ in the Kabbalah is also a name for Zer Anpin- the Son. Heaven is also called Esh Mayim in Bahir 59 which means ‘Fire Waters’. Thus the Attribute of Gevurah-Din (Power/Judgement) contains ‘waters combined with fire’. Without the waters Gevurah becomes the fire of Gehinnom on the Sitra Ahra. This all has its base in the mystical reading of the section of the Torah in Exodus (Shemot) which speaks about Miriam and the Sea of Suf.

When the Jewish mystics such as Rabbi Ben Zoma made the spiritual ascent they encountered Miriam ha kadosha (Mary) as pure marble as transparent a water. Rabbi Akiva warns one not to cry out ‘Waters Waters’ ‘Mayim Mayim’. It would seem that Rabbi Akiva was afraid that his fellow Jewish mystics would realize that this was Miriam (Waters Waters) as did Rabbi Ben Zoma when he gazed on the Mother as mentioned in Bahir 63. Rabbi Chananel ben Chushiel states that there is actually no water there but a form is seen. This form is called ‘The Watcher of the Chamber of the Marble Door’ who casts forth thousands upon thousands of waves of spiritual water. The Rabbis forbade the Jewish people to ask what the purpose of this water is. This whole ascent is seen as occurring in the depths of the Heart. It is through the Eucharistic Heart of the Blessed Sacrament that one enters the Spiritual realm. Mary is the one who mediates the spiritual waters (graces) as an Ocean or Sea of Wisdom and Mercy. The waves of spiritual water are the numerous graces dispensed by the Mediatrix of Graces. Alternately the waves of spiritual water are Mary and the Watcher or form (Yosher) is Yeshuah himself (see John 7:38).The name Nazareth means Watcher. Yeshua ha Notzri can mean Jesus the Watcher or Watchman. Mary is the Crystal Sea in Heaven to whom all the saints do homage by casting down their crowns to her. She is also the Heavenly Rainbow and the Heavenly Ark of the Covenant. She is the Divine Throne and the Divine Chariot. Jeremiah 31 and 32 states that YHVH will give the House of Israel and the House of Judah a new Covenant and will put Torah in their minds and write Torah on their hearts. “And I will give them a single Heart and a single Way”. Torah is the way of the Heart – the 32 paths. This single Heart and Way are the 32 paths of Wisdom /Torah. This is the Sacred Heart. The Jewish mystical tradition calls the Torah the Divine Heart as the first word of the Torah begins with the Hebrew letter beth (bereshit) and it ends with the Hebrew letter lamed (Yisrael) and lamed beth is leb or lev which is Heart in English. And as mentioned above leb (heart) is numerically in gematria 32. This is why the Church calls the Messiah the Sacred Heart as well as calling Scripture the Heart of Yeshuah (see CCC). It is interesting that the Scriptures begin with the letter Beth in Genesis I and the last letter of the Scriptures in the Apocalypse of John is the nun of 'amen' thus the word 'ben' (beth nun) which is the Hebrew for Son. Thus the whole of Scriptures is a relevation of the Divine Son (Ben) as Divine Word (Davar). We unite our hearts with the kevanah (heart devotion) of the Mother . This kevanah or heart devotion of the Mother is what Catholics call the Immaculate Heart of Miriam (Mary). We unite with Miriam’s kevanah by fixing our gaze on the Mother and her garments (i.e. ten Sefirot/ 13 Attributes of Mercy mirrored in her) and she takes us in to the heart of her Son, the Blessed Holy One – the Holy Child, Son of Joseph, mentioned in the ‘Zohar’. In the Heart of this Son is revealed Abba-Father, the source of Wisdom/Word/Torah. The precious blood that flows from this Divine Heart is Love or Mercy (Chesed). When we adore the Divine Heart, in union with the Mother, then waves of Divine Water (Mercy) gush forth as the blood of the Mashiach. This is Mayim Chayyim (Living Waters) as mentioned by Yeshuah in John’s Gospel.

The Holy Child and his Mother are mentioned in the ‘Zohar’. In this account the Holy Child is called the Blessed Holy One and YHVH and the Angel-messenger of YHVH. It is his Torah that the rabbis feed on in this Zoharic account just as did the rabbis in the Temple when Yeshuah was 12 years old in the New Testament account. This Zoharic account alludes to the fact that the Holy Child is Ben Joseph (a son of Joseph) and thus he is Mashiach ben Joseph. This Holy Child who is Mashiach ben Joseph raises/lifts the Cup of Salvation (Yeshuah). In other traditions it is the Heavenly David or the Mashiach ben David that raises/lifts the Cup of Salvation. This seems to indicate that Mashiach ben Joseph and Mashiach ben David are the one Messiah. The Jewish tradition speaks of Mashiach ben Joseph as the Suffering Messiah who bears Israel’s sin and he is killed and resurrected. He is also called the Comforter (Menahem). The Holy Spirit is called another Comforter in the New Testament by Yeshuah. Noah was also called Menahem. Yeshuah is the New Noah (Menahem) and his New Ark is the Heart of his Mother in which he resides/dwells. The humanity of his flesh and blood is uniquely from his Mother alone. Thus in one sense the flesh and blood of Yeshuah is the flesh and blood of Miriam – they are two hearts that beat as one. Yeshuah is flesh of her flesh, bone of her bone, blood of her blood and heart of her heart. Miriam he Kadosha as the New Ark (vessel) bore Yeshuah within her. As the New Ark of the Covenant she also bore his Presence. She is also the Cup (Chalice/vessel) that contains his precious blood and she is the golden vessel that contains the Living Bread (Manna). These two hearts are in alliance (covenant) and this is the New Covenant which was sealed by the Mother at the foot of the Cross where her heart/soul was pierced by sorrow as she united it with the Heart of her Son as he wrought the salvation of Mankind on the Cross (Tav). This is why it is so fitting to call Miriam the Co-Redemptrix. In a unique way the Heart of the Mother participated in the Sacrifice of the Son for the Redemption of the world. In the Jewish tradition Queen Esther is called a Redeemer so how much more appropriate is it that the New Esther- Miriam he Kadosha- should bear the title Co-Redemptrix. When we unite our hearts with the Heart of the Co-Redemptrix we become co-redeemers or co-workers with Christ (Mashiach). We thus enter in to the single Heart that is engraved with the 32 paths of Torah. The 32 paths are the one Way – the Way of the Heart. How do we enter this Way of the Heart? By adoration of the Heart - by gazing at (or adoring) the Heart. This Heart is the Divine Presence (Shekinah).

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 (Malkut) of the Son (Heaven=Zer Anpin=Son) which is the Divine Presence (Shekinah) 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 Yeshuah. 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.

The second stage 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 stage 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. Yeshuah 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.

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.

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.

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.

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.

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.

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.

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.

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 Yeshuah 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. Yeshuah 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 Yeshuah. These are the 32 paths (netivot) of ascending within the Heart and one will be led by Mary 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 the Mashiach Yeshuah.