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.

Saturday, December 30, 2006

Tzipisa Li Yeshuah?: ‘Did you look out for Yeshua’

Tzipisa li Yeshua

“Et Tzemach David avd’kah m’herah tatzmiakh,v’karno tarum biyeshuateka, ki liyeshuateka kivinu kol hayom umtzapim liyeshuah, barukh atah YHVH, matzmiakh keren Yeshua.” This is the 15th benediction of the 18 benedictions prayed everyday by religious Jews. It is originally the 14th Blessing for the Kingdom of the House of David. This blessing has deep mystical significance. The Artscroll Sefard translates it as: “The offspring of Your servant David may you speedily cause to flourish, and enhance his pride through your salvation, for we hope for Your salvation all the day (and look forward to salvation). Blessed are you, HASHEM, who causes the pride of salvation to flourish” (p.115). The phrase “umtzapim liyeshuah” is controversial. Some Jewish authorities state that the phrase should not be pronounced aloud but is an instruction to think about the salvation and the coming of the Messiah. Others believe it should be whispered. One Jewish scholar at the Hebrew University believes it was first whispered, by the secret Jewish Christians, in the synagogue, in the first centuries of the Christian era. Some versions leave it out of the Siddur.

This Blessing is the mystery of the man called Tzemakh in the Book of Zechariah. Judaism proclaims that this is the Messiah. This Tzemakh is associated in Zechariah 3:8 with Yehoshua the High Priest who with Zerrubabel is a sign of this Tzemakh who is to be the Davidic Messiah. Zechariah 2:9 refers to Tzemakh as avdi (my servant) which links him to the suffering avdi (my servant) of Isaiah 52-53. The use of ‘Et Tzemakh’ links him to the concept of the divine Presence who is Alef and Tav (in Greek Alpha and Omega). The word keren means ray, radiant, shine, horn, pride and power. Zechariah speaks of the four evil horns that have scattered Judah, Israel (the ten tribes) and Jerusalem but their evil work will be undone by the four righteous carpenters (craftsmen) or good horns of the Ultimate Horn and Carpenter called Tzemakh Keren Yeshua. As Carpenter the Tzemakh is known as Messiah son of Joseph and as Horn he is known as Messiah son of David. The four carpenters are associated as the anointed ones (messiahs) of Gilead, Manesseh, Ephraim and Judah who come in the spirit and power of the Ultimate Messiah at the end of the time of the Gentiles. “And the Lord showed me four carpenters. Then said I, ‘What come these to do?’ And he spoke, saying… these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn (the power and spirit of antichrist) over the land of Judah to scatter it” (Zechariah 1: 20-21). One Jewish source discusses these four carpenters : "...David came and explained: Gilead is mine (Psalm 60:9), this refers to Elijah who was one of the inhabitants of Gilead:and Mannesseh is mine, this refers to the Messiah who arises from among the children of Manesseh...Ephraim also is the defence of my head, this refers to the Annointed of War who comes from Ephraim...Judah is my Scepter, this refers to the Great Redeemer who is among the Children of David" (Num.Rab.14:1).

The phrase ‘Tzipisa li Yeshua’ is found in the Talmud in the Gemara Shabbos 31 a. It states that after this life everyone will be asked the question – ‘Did you look out for Yeshua’. Amongst Hasidic Jews this concept is seen as very important. They interpret the phrase as – “Have you hoped and eagerly looked forward to the Messianic salvation?” or “Did you sincerely await the Redemption?” or “Did you anticipate the redemption?” or Did you wait for Moshiach?". The great Torah sage Rabbi Yisroel Meir Hakohen wrote ‘Chofetz Chaim’ on this concept of ‘Tzipisa liYeshua’. The ‘Malkhut Beit David’ blessing also uses the phrase ‘karno tarum biyeshuateka ’ which can be read as ‘his radiant (horn) offering (tarum) in your Yeshua’. This links us to the word Terumah (elevation offering) of Exodus 25, which reveals the mystery of Tabernacle and Temple. Here we also find the word Tzipisa for those wooden vessels (keilim) that are covered with gold. The Ark of the covenant is itself one such object which is a symbol of the concept of Tzipisa li Yeshuah. "V'tzapisa oso zahav tahor me'bayit u'mchutz tizapenu v'asisa alav zer zahav saviv/Cover it with a layer of pure gold on the inside and outside and make a rim of gold all around its top." (Exodus 25:11). From a Hebrew Catholic perspective the gold represents the divinity of Yeshua and the wood (called gulgalta in the ark) his crucified humanity. The Messiah is also seen as the Divine Man covered in gold and his mother as the queen arrayed in gold (the gold represents the 10 attributes). The phrase ‘li Yeshua’ can be linked to ‘li Terumah’. This is the mystery of the uniting of the divinity (gold) and humanity (wood) of the Messiah. “… ‘In the beginning Elohim created the heaven and the earth’ (Genesis 1:1). The tabernacle was made and built by this means, which is the image of the world above, and in the image of the lower world. This is what is meant by: "That they bring Me an offering (Terumah)," and "Me an offering" (li terumah) symbolises the two levels united as one mystery of the Tabernacle…” (Zohar Terumah 2: 127a). The word horn also links us to the horns of the altar where the offerings are made.

A Hasidic Jew Yankel Nosson writes in regard to ‘Tzipisa liYeshuah’: “…the root of "tzipisa" is "tzofeh", meaning "lookout". This is the root of the name Har Hatzofim, which overlooks Yerushalayim. Also Tsfat (Safed) the city on the top of a hill in the Galil. Interestingly, the Zohar says Moshiach will arrive first in Tsfat -- perhaps because Tsfat is tzofim, scouting the horizon, trying to witness Moshiach's arrival. Tsipisa l'ishua? Did you look for the redemption the way one searches the horizon from the lookout point, scouting for it from all directions?...”
Rabbi Belsky states that the Scriptural source for the concept of Tzipisa liYeshuah is Genesis 49:18: - “liyeshuateka kiviti YHVH”[I long for your Yeshua YHVH] and this parallels the phrase in the Amidah Blessing quoted at the beginning of this discussion: “ki liyeshuateka kivinu kol hayom” [because for your Yeshua we long all the day]. The Brisker Rav would say the Biblical verse many times each day to fulfill the concept of “Tzipisa liYeshua”. Rabbi Belsky also sees Habakkuk 2 as another Scriptural source for the concept of ‘Tzipisa liYeshua’ which the Rambam associates with the coming of the Messiah. Here we see the concept of the look out as a watch tower. “I shall stand upon my watch, and set me upon the tower, and I shall watch to see what he will say to me and what I shall answer when I am questioned…Write the vision…that he who reads it runs (yarutz). For there is still a vision for an appointed time and it speaks concerning the end…though he tarry, wait for him, because he will surely come and he will not delay.” Each day in the Mass we Hebrew Catholics say ‘Mashiakh has died, Mashiakh has risen, Mashiakh will come again’ but are these only words or do we really long for the coming of Mashiakh Yeshua in glory and for the Divine Will to reign on earth as it does in Heaven? What will we answer to the question – “Tzipisa liYeshuah?” Each day do we long for him in the Eucharist to manifest his glory?

Note: Some may have seen this article with the Catholic bits cut out on a Messianic Jewish website. I am the original author of this article and the edited version displayed by Messianic Jews does not acknowledge me as the author or its Hebrew Catholic source.

Friday, September 29, 2006

The Sapphire, the Zohar and Luisa Piccarreta

Luisa the Very Little One and the Rounds

“And they will see the God of Israel [vayiru et elohay], and under his feet the likeness of a brickwork of the Sapphire (v’takhat raglayv c’maaseh livnat hasafir], and it was like the essence of Heaven in purity [vuk’etzem hashamayim latohar]” (Exodus 24:10). This verse is discussed in the Jewish mystical commentary called the ‘Zohar’. In Zohar 125b-126a Mishpatim it is discussed in regards to Moses being privileged to behold the mysterious Mother called Shekhinah, who is to be the Sanctuary in which God himself would dwell. The whole of the revelation to Moses on Sinai refers to this mystery of the heavenly sanctuary who is to come to earth and is to be symbolized in Tabernacle and Temple. She is this brickwork (pavement) of the Sapphire Stone, which is also described as a blue sapphire sea symbolized in the tabernacle and Temple by the laver (or copper sea) filled with water in the courtyard. This laver’s brim is shaped like a rose (shoshan) Magen David cup. Uri Ofir states: “One of the biggest engineering projects in the courtyard of the first Temple was the copper sea… The copper sea was like a large pool… King Solomon made the brim of that large pool like the brim of a lily [shoshan]…” The laver (kiyor) was made from the thousands of brightly polished copper mirrors (looking glasses/ mariot) of the women. The word ‘mirror’ (Mariah) especially is linked to the female aspect of Shekhinah as the Moon who reflects the light of the Divine Sun. Labanah means a full white moon and the word for brick is lebenah (they have identical Hebrew letters only the vowel points differ). “And the brim was wrought like the work of the brim of a cup, like the petals of a rose…” (1 Kings 7:26). “And he will make the laver of copper and its base of copper, from the mirrors of the legions who massed at the entrance of the Tabernacle” (Exodus 38:8). Zohar 126a links this ‘Likeness of a Brickwork of the Sapphire’ with the ‘Likeness of the Palm Tree’ in the Song of Songs. “This (zot) thy stature (komah) in the likeness (demut) of a Palm Tree” (Song of Songs 7:8). The copper bases of the large laver and the ten smaller lavers are decorated with Palm Trees (see 1 Kings 7). Rabbi Judah discusses this verse “What love has the Holy One given to the Lady of Israel (Kneset Yisrael) in that He never separates Himself from her, but is perpetually and perfectly united with her, even as a Palm Tree in which male and female are one in complete and continuous act of union” (Zohar 126a Mishpatim).

The word sapphire (safir) alludes to the 10 Sefirot which includes the 22 paths of the alef tav (et). The large copper sea in the Temple is 10 cubits and there are 10 smaller lavers, which also reveal the mystery of the 10 Sefirot as the alef tav of the Divine Man who is ‘et Elohay’ and his Mother who is the mirror of these 10 sefirot with 22 paths. Rabbi Isaac links the brickwork of the Sapphire of Exodus 24:10 with the sapphire stone of Ezekiel 10:1 and the living being (Khaya) of Ezekiel 10:20. “And I will look and see in the Rakia (firmament) [vaereh v’hineh el-harakia] which is over the head of the Cherubim [asher al-rosh hak’ruvim], the likeness of a sapphire stone [c’even safir] as a mirror likeness of a throne [c’marah d’mut kise] visible over them [nirah alehem]” (Ezekiel 10:1). Ezekiel 10:1-2 read in Hebrew and at a mystical level reveals the mystery of four elohims (of 32) in Genesis One. It also reveals this as a mystical Rose Wheel (galgal) with El as its axis. ‘Et elohay’ in Exodus 24:10 refers to the ‘Elohim et’ of Genesis 1:1. In Ezekiel 10:1 we see ‘el-harakia’ (God of the Firmament), ‘el-haish’ (God the Man), ‘el ha beynot’ (God of the betweens) and ‘el-takhat’ (God of the Deep). El-harakia refers to the mystical interpretation of the Rakia in Genesis which is also explained in detail in the Zohar. This is the mystery of the uncreated male rakia [Jesus] and the created female rakia [Mary] represented by the lights of the sun and moon. El-haish refers to the man dressed in linens (begadim) which refers us to Yeshua (Joshua) the High Priest in Zechariah who is also known as Yahoel, Metatron and the Angel of YHVH dressed in dirty and then clean linen. This Angel is also called the Angel of Joshua who is the Angel in which God’s name dwells who goes before the Israelites. He is the Divine Man (‘ish’ or ‘adam’) and his mother in Eternity is the promised Isha (woman) or New Eve (khavah hakhadashah) in whose image and likeness man and woman are made. Exodus 24:13 read mystically speaks prophetically of the Resurrection of both Moses and Joshua (who is a prophetic type of Jesus). “And he will raise up Moses and Joshua his Minister” (Exodus 24:13). El-habeynot refers to Genesis One and to ‘come in betweens to the Wheel (Galgal)’. The beynot (betweens) refer to the two betweens of Light and Darkness and the higher and lower waters (mayim). El-takhat refers to the Face over the Deep (tahom)- the male face who is here associated with the place under (takhat) the male cherub. The word shesh-t in Egyptian means a precious white stone and in Hebrew it means six. Jacob Frank refers to this stone as Schessia (Sheshiah). Shoshan et (or sheshet) also refers to the alphabetic Rose Wheel with 22 petals. The Zohar calls this stone Shethyiah the foundation stone (see Zohar Pekida 222a).

In Jewish tradition the name Anan or Anani (clouds) refers to the Messiah as the one who comes in clouds. "Anani [He of the Clouds]is the King Messiah, who will in the future reveal himself" (Targum to I Chronicles 3:24).Thus we can read Exodus 24:15-18 mystically as the revelation of the Messiah who is Anan and ‘Shekhen glory of YHVH’ ( shekhen kavod-YHVH) and his mother who is fire (esh) and ‘mirror of the glory of YHVH’ (mariah kavod YHVH) or Shekhinah. When the fire (alef shin) of the Mother unites YH with VH it reveals or brings forth the alef-YHShVH also called alef-Yeshua. “And Moses will ascend to the El of the mountain and he the future Messiah will cover (seal) the ‘et’ of the mountain [his mother]. The dwelling presence (shekhen) of the glory of YHVH will be over Mount Sinai and will seal the future Messiah who is the precious stone seas (sheshet yamim) [also called the sapphire brickwork and Mystical Rose]. And the El of Moses will cry forth with the day of the sevens [seven lower sefirot which are the seven sacraments] from the inner life of the Messiah. And the ‘mirror of the glory of God’ [his mother] in the likeness of a fire [esh] burning in the Rosh (head) of the Mountain will be before the eyes of the children of Israel. And will come Moses [in the latter days] with the inner life of the Messiah and the El of the Mountain will ascend and Moses will be there for 40 days and 40 nights” (Exodus 24:15-18). This mystical futuristic reading of the text is confirmed in 2 Maccabees 2:4-12 and also in the Zohar. Its mystical interpretation is found in Ezekiel 10. That the Mother Miriam is associated with fire is confirmed in the ‘Gospel of Bartholomew’. “Bartholomew came to her with a cheerful face and said: ‘You who are full of Grace, tabernacle of the Most High, Unblemished One…tell us how you conceived the incomprehensible…But Miriam answered: ‘Do not ask me concerning this mystery. If I begin to tell you, fire will come out of my mouth and consume the whole world.’..." The Zohar also reveals in a veiled manner the Marian mysteries and this fire is often present when deep mysteries are discussed. It is the fire of the Holy Spirit.

The Zohar reveals that besides the two Chayot called the superior male Chayah (Metatron/Yeshua) and the little female Chayah, there is a ‘very little Chayah’. These Chayot are connected with the mystery of the Galgal (wheel) in Ezekiel and Isaiah and the rounds (galgalim) in the yehiot (fiats) of Creation, Redemption and Sanctification. “… ‘This is the Chayah which I saw under the God of Israel by the river Chabar’ (Ezekiel 10:20). Now, which chayah is here indicated? Rabbi Jose replied in the name of Rabbi Chiya that the reference is to the little Chaya. ‘But is there such a little chayah?’ ‘Yes, assuredly there is. There is a little one and a superior one and there is also a very little one. This (very little one) is alluded to in the last part of the verse under discussion: “And under his feet a likeness of a brickwork of Sapphire (or sapphire stone)’. What was this [very little one] which they saw? They beheld the precious stone which the Holy One will build the future Sanctuary, as it is written: ‘I will lay thy stones with fair colours and lay thy foundations with sapphires’(Isaiah 54:11)” (Zohar 126a). ‘His feet’ refers to the superior Chayah who is El Chai himself the God of Israel. The ‘ likeness of a brick work’ refers to the little Chayah who is the Lady of Israel (Matronita). The ‘Sapphire Stone’ is the ‘very little one’ (Piccaretta) from whom the future Sanctuary or era of Sanctification shall be built. The name Luisa (written as Luisia) can mean ‘be Yeshua’. LiYeshua or l’ishua means ‘for Yeshua’. At the level of the Redemption we are li Yeshua ‘for Jesus’. At the level of sanctification in Divine Will we are lu Yeshua ‘be Jesus’. Alternatively Luisa can be rearranged as L’ishua which means “for Yeshua”. Luisa can also be read as luisha ‘be Isha’ ‘be Woman/spouse’. Isha (Woman) refers to the Mother of the Messiah in Genesis 3:15. Luisa in being Yeshua (Jesus) and Miriam ha Kedosha (Mary) reflects the sefirot (sapphires /attributes/ emanations) which are the foundation stones of the Era of Sanctification. The other Chayot are those souls who live in Divine Will like Luisa Piccaretta. These Chayot frolic (shasha) in the Divine Seas of the Mother living in Divine Will. All the Chayot are intricately linked to the superior Chayah who is the Divine Will himself (see Zohar Beshalakh 48a). The Zohar Beshalakh 50a speaks about the level of Redemption or Salvation (Yeshua) which is associated with the Tzadik (righteous One) but the Rabbi’s also realize that there is a higher level (of living in divine will) which has not been revealed in this world in their era. “…Rabbi Chiya applied to the Lady of Israel the verse: ‘She is like a merchant ship; she brings her food from afar’ (Proverbs 31:4). ‘The Lady of Israel … indeed brings her salvation (Yeshua) from afar…from a certain level that dwells upon her, through which are transmitted all the streams that flow into the Sea. To this level they return to be emptied into the Sea once more, so that there would be a perpetual flow, as it says ‘to the place whence the rivers go, there they return to go (Ecclesiastes 1:7), once more to the sea. The name of this level is Tzaddik (Righteousness). Rabbi Isaac said: ‘There is a still higher sphere in which is contained and consummated the love-union of the Divine aspects, which are never after separated’. Rabbi Judah asked : ‘Who is worthy to know of it?’ Rabbi Isaac replied: ‘He who has a portion in the World to Come’…” (Zohar Beshalakh 50a). This World to Come (or World that is Coming) is the Kingdom of the Divine Will.

Zohar Beshalakh 66b also discusses the mystery of the God of Israel who is seen through the veil of the Shekinah described as the Mystical Rainbow. The Light of the Shekinah (the Mother in Eternity) is her Son called the ‘Youth’ and is here associated with Yehoshua who is an earthly type of this Heavenly Yehoshua called the ‘Youth’. “Rabbi Jose said: ‘How are we to understand the words, ‘ and they saw the God of Israel ?’(Exodus 24:10) Who can see the Holy One? Is it not written: ‘No man can see me and live?’ It means that a rainbow appeared above them in radiant colours resplendent with the beauty of His Grace… he who gazes at a rainbow gazes… at the Shekinah…They saw the light of the Shekinah, namely him who is called ‘Youth’ and who ministers to the shekinah in the heavenly sanctuary…"(Zohar Beshalakh 66b). This Sapphire stone is linked to a mystical brick, which is the impression of one of the bricks of the persecution in Egypt. This brick is the one placed under the feet of the Shekinah who is herself like a brickwork. This mystical brick is hidden under the Lady of Israel’s feet until the time when she is to be revealed as the beautiful Sapphire radiating all the attributes (sefirot) and sanctities of Living in the Divine Will. She will be the footstool of Our Lady and the foundation brick of the renewed Sanctuary or Temple of the New Covenant, which is the Fiat of Sanctification. This Brick (Luisa Piccaretta living in Divine Will) would be revealed firstly in the time of persecution and bitterness that precedes the spiritual burning of the Temple of the new covenant back to its foundations. The Zohar explains this mystery by telling a story of a Hebrew woman in Egypt who hides her child under a brick. Our Lady Miriam of Sorrows is that Hebrew Woman in Egypt and her baby is her Son revealed at the level of Living in Divine Will, which is the level of the Christ child or baby. This mystery is hidden, by the hand of God [the hand of the male Cherub], under our Lady’s feet until the appointed time. Brick in Hebrew is lebenah and labanah is moon. Here it reveals that the Shekhinah and the brick are working and living in total union. In a sense Luisa is the moon or brick under the feet of Our Lady, who is the brickwork or radiance of the moon. Luisa is the Sapphire and Our Lady is the radiance (zohar) of the Sapphire brick or stone. “Rabbi Chiya [the rabbi who also revealed the mystery of the ‘very little one’] said: ‘The sapphire brick is the radiant light of that sapphire, the keys of the spiced wine, the superb engravings of above that flash to 72 directions. This is what is meant by: ‘And lay your foundations with sapphires’ (Isaiah 54:11). ‘The essence of heaven’ (Exodus 24:10). What is ‘the essence of heaven’? Rabbi Abba said: ‘the essence of heaven,’ is engraved with 72 branches blossoming to every direction. Here also, the appearance of that essence of heaven was exactly like the appearance of heaven itself. Rabbi Yehuda said: It is all impressed with that light of the vision that is engraved from the aspect of the Shekhinah…” (Zohar Beshalakh 66b). Each of the bricks in the brickwork are mirrors that reflect the total brickwork who in turn reflects the light of the Divine Sun. This links us to the woman of Apocalypse 12 who is clothed in the garments of the Attributes of the Divine Will as the light of a Divine Sun with the moon (Luisa living in Divine Will) under her feet. This Moon is also the Galgal (Wheel) under the cherub in Ezekiel 10. The cloud is the male Cherub and the fire of Glory is the female Cherub. The four Chayot or Ophanim are Jesus, Mary, Luisa and the fourth represents all those who live like Luisa in the Divine Will. We are wheels (ophanim) rolling (doing the rounds) in the Wheel (Galgal). In the Rose Wheel (galgal) we are in Assiyah as eagles that soar with the power of the Holy Spirit united to the Mother. In Yetzirah we are like lions who roar at the sitra ahra (evil side) with the power of the Son united to his Mother. In Beriah we are the images and likenesses of the Divine Man and his Mother united by the Holy Spirit. In Atzilut we are like cherubim as newborn babies in the Will of the Father.

The man clothed in garments refers on one level to the Messiah who will wear the garments of Adam before his fall- the garments representing the attributes of Adam living in the Divine Will. In the Zohar these garments are also called the garments of Esau (Edom/Rome) that Jacob donned to receive the blessing. The man clothed in garments with the ink well also represents all those who have perceived the mysteries and written them down. The Garments of Esau (Rome) and the field of Esau represent the 7 sacraments and the blessing (barakah) is the Eucharist. By receiving the gift of Living in the Divine Will the garments of Esau are transformed into the garments of the unfallen Adam living in Divine Will. As Jacob donned the garments of Esau through his desire for the blessing so those who wish to attain to Living in the Divine Will must first Desire this knowledge and gift. If one does desire it then as Mother Rebekah helped her son Jacob attain his desire so the Heavenly Mother will aid the one who desires this gift. When the Jewish mystical understandings of the 10 Sefirot (represented by Jacob and Judah) are united to the Roman Catholic mystical understandings centred on the 7 sacraments (represented by Esau and Ephraim); then a sweet aroma will arise to the Lord and the Kingdom of the Divine Will shall reign on earth as it is in heaven and Jews and Gentiles shall worship the Lord together as one people. The 10 Sefirot are seen as the 10 sons of Adam and the seven sacraments as the 7 daughters of Eve. When the male and female unite much fruitfulness will result in a spiritual resurrection of the Dead at the time of the Ingrafting of the Jewish People into the Church which will usher in the New Marian Springtime of the Third Millennium foretold by Pope John Paul the Great.

Thursday, September 21, 2006

Zohar Bereshit: A Hebrew Catholic Reflection

Zohar Bereshit

The Zohar commentary on Parashat Bereshit opens with a discussion of the inner workings of the Godhead from a mystical perspective. In deep mystical and poetic language the Zohar (1: 15a) seeks to explain the relationship between the three lights that are the One essence of the Divine King who is Ain Sof (Infinite Light/Without End). This is the Divine Will, which is the essence of the Deity. In the eternity of the Godhead Ain Sof is the invisible Deity – the Father. The Divine Will engraved engravings in the Luster on High. This Luster on High is the Divine Will as Crown (Keter) of the Divine Attributes (sefirot). It is seen as a dark lightning or spark that flashed with the infinite light of the concealed of the concealed. This Lighting Flash of the Divine Man is perceived as darkness as its light is so bright it appears as darkness. This spark or lamp is also called Menorah Khashukhah (a dark lamp) or ‘the hardened spark” linking this second sparkling light with the concept of Yesod, Brit and Tzadik.

The ‘Luster on High’ is this concealed of the concealed – the dark light that blazes or flashes forth within the the concealed Godhead, perceived as a vapour coming forth in a ring (circle) as a form in formlessness. This is God’s form – the Adam Kadmon, Yosher or Shiur Komah – the Divine Man or Son of Man. This ring represents Keter –the Crown of Divine Will. The statement: “It split and did not split its avira (aura/ether)” is an attempt to explain the difference of the two lights who are still one light. This Light is seen as a divine Point (the point of khokhmah). It is only through this Point that the Ain Sof is known. This Divine Point is also called Reshit (beginning). This is an attempt in a veiled way to describe the eternal begetting of the Son by the Father. The Son is perceived both as the Divine Phallus and the Divine Seed (zera) of the Father. The imagery is sexual but is not carnal but spiritual – this is a Jewish Zoharic “Theology of the Body”. The Divine Form called the spark or lamp gushes forth a flow of colours representing the 10 sefirot as the Holy Spirit. This is the concealed Son as the Divine Seed (zera) begotten of the Concealed Father through the Holy Spirit within the Godhead. This word Reshit (beginning) is also Khokhmah (wisdom) and Bera (son). This is the first command which includes all the commands. This is the keter of Divine Will (ratzon) which is the Divine Word and Son. This is the One (ekhad) and Continuous Act of God (ratzuf maaseh Elohim).

The ‘Zohar’ next meditates on the third light which is the Holy Spirit called Radiance (Zohar). The Son is the Form of God and the Radiance is the soul or spirit of God who activates the sefirot of the Son as the Head of Potency or the Divine Potential. These three lights are the Concealed Father, the Lightning Flash and the Radiance. The Holy Spirit who is Radiance is the soul of the Divine Form. “With this beginning (reshit), the unknown concealed One created the Palace. This palace is called elohim.” (Zohar Bereshit 1:15a). The Beginning (the Son) and the Radiance (the Holy Spirit) are creating or building a palace worthy of glorious praise as the kavod (glory) who is a reflection or mirror of the Divine Seed. This is the Glory Cloud, which is also perceived as a Palace of glorious praise enveloping the Form (the Son). Reshit sows this seed of his attributes (sefirot/midot) in she who will give birth from Eternity to the Universes of Beriyah, Yetzirah and Assiyah and in time to the Divine Seed of Khokhmah (wisdom) and Holiness himself. She, united in and with and through the Holy Spirit, is the Palace; she is the space or place (makom); she is the vacuum called Night, Darkness and Dark Waters. This is a deep mystery of the first concept of a separate one. “The mystery is: ‘Her stock is seed of holiness”. Who is this ‘she’? It is the Celestial Imma, she is this Palace or House called Glory. She is the mystery of the Mem called Imma and Em Elohim. Her Son the Lighting Flash is also called the ‘kav’ or ray of Infinite Light, which is also called ‘Morning’. The word kav is hidden in the middle of the word makom which is the mystery of the double mem. This makom or Palace is called elohim because she is Em Elohim the Mother who understands fully with her heart the Divinity. All is made in the mystery or concept of this feminine Wisdom or Understanding (Binah) who is the spouse of the Spirit of God (Ruakh Elohim). As Wisdom 7:26 states: “She is the radiance of Eternal Light, an immaculate mirror of Elohim’s glory and an image of his goodness.” She is the sister spouse of the Holy Spirit, the mother of the son and the daughter of the Father. She is the Isha (Woman/Spouse) of Genesis 3:15. “Though she is only one she can do all things, and while remaining in herself she renews all things” (Wisdom 7:27).

The Zohar meditates on the first three words of Genesis – ‘With Beginning created elohim’ in a hyperliteral fashion. This hyperliteral level doesn’t invalidate other levels of meaning such as ‘In the beginning God created’ or ‘With the beginning God created’ or ‘with the Primordial Son Elohim’ and so on. In fact the whole of Tikuney Zohar (made up of 70 chapters) is a meditation on the first word Bereshit, according to Rebbe Nachman of Breslov. Daniel Matt states that the Elohim here signifies the Divine Mother – Binah. This is Miriam (Mary) in Eternity united to her spouse the Ruakh Elohim.. In a sense she is Geveret or Em Elohim or Mrs Elohim. It is in the world of Beriyah (the Hidden or Concealed Son) that she is conceived in Eternity as the perfect created mirror of the Attributes (Sefirot) of Elohim. She is the type or Blueprint of the Creation and Universe. Bara is at the level of the Concealed Divine Son in the world of Beriyah. This is why the Zohar reflects that the human being (Adam) is created in His image. Beriyah is the world of forms or prototypes. The 10 decrees or commands of Creation are connected to this created elohim who is Miriam in Eternity. She, who is a created image of the form of the Son and the likeness of the Holy Spirit.

“Zohar sowing seed for its glory, like the seed of fine purple silk wrapping itself within, weaving itself a palace, constituting its praise, availing all”. This alludes to the mystery of Mary (Miriam) as the palace or House of the Holy Spirit – the Holy Spirit is so united in a synergy with Her that it is like a person/king in his house/palace. The term Zohar (Radiance or Brightness) speaks of this relationship between the Holy Spirit and his Bride. This is why the Zohar refers to her as ‘kavod’ (glory) and elleh (goddess). This means she is God-like, not of the essence of Divinity. The whole of creation is made in her image and likeness – as she is the created image and likeness of the Godhead. There is a difference of opinion in Judaism about whether the sefirot are created lights (Rambam’s opinion) or are lights of emanation that are of one essence with the Deity (Ramban’s opinion). They are both right. The sefirot of the Divine Son are of the one essence of the Deity and in his Mother they are created lights that mirror the uncreated lights of the Son. This understanding of Mary is also that of St Maximilian Kolbe. Hugh Owen states: “St Maximilian Kolbe conceived of a special participation by Mary in the activity of the Most Holy Trinity – a participation that extended to the entire divine activity.”

The Zohar uses the Divine Name ‘Ehyeh Asher Ehyeh’ (I AM WHO I AM or I WILL BE WHO I WILL BE or I AM WHO I WILL BE) to describe this role of the Mother in Eternity in her relationship with the Son. It speaks of this mystery or secret of the created Radiance (Zohar) who is in time called Miriam. At this Marian level of reading the Name ehyeh represents Elohim as the name connected with the Ark of the Covenant who is Miriam as crowned Queen (atarah) the one who fully understands Elohim. Her will (ratzon) lives or dwells totally in the Will of elohim – the Eternal I AM. This ehyeh also represents the Yehi (fiat) of Creation.

At this Marian Level the Asher (Who/ Which) reveals the union of the two hearts (lebb) of Yeshua and Miriam. The word reshit’s first three letters makes the word Rosh (head) – this represents Yeshua as the Head of the Beginning, Head of Creation and Head of the Church. The word be-reshit represents this mystery of the two hearts. ‘Be’ represents ‘bayit’ (house) and ‘reshit’ represents ‘rosh’ (head). Miriam haKedosha is the House or Palace of God and her Son is the Head of the House of God (the Church). The Zohar explains this mystery of ‘two hearts that beat as one’ occurs at the level of Beriyah in the Mind of God in Eternity but in time (the lower world) that House was not inhabited yet until a fullness of time would elapse. The Zohar reveals that the phrase ‘et hashamayim’ also alludes to this mystery. The letters of the Hebrew alphabet are perceived as the Seed coming forth from the Son (point of Hokhmah). Miriam as Em Elohim united in Eternity with her Son enters into a relationship with the Trinity represented by the three vowel points of kholem, shuruk and khirek – these three merge to become one. Asher also represents the Yehi (fiat) of Redemption or Salvation.

The uncreated Voice of the Divine Will as the divine Song (Rinah) is the Divine Word. With the uncreated Divine Voice comes its Queen Consort Miriam the created voice who sings the Divine Song that is the Divine Will. She is the created ‘et’ [aleph and tav] as the perfect mirror of the Divine uncreated ‘et’ (the Alpha and Omega) who is the Divine Word. This concept of voice is the final ehyeh (I will be) associated with the Yehi (fiat) of Sanctification which is dwelling (shekhen) in Divine Will.

The original Sefirot display with 13 triangular mems

The Zohar then gives an alternate understanding of the opening line of Genesis connected to the mystery of Ehyeh Asher Ehyeh as the three mentions of Elohim, in regards to the three Heads of the Divine Will represented by the three arks in one of the Ark of the Covenant. The Zohar at its core is the revelation of the mysteries of the Ark, Tabernacle and Temple which represent the dwelling vessel of the Mother who encompasses and nurtures the uncreated Divine Presence himself.

The role of the Mother in Eternity is cenral to the Zohar. For the Catholic an understanding of the teachings of St Maximillian Kolbe open up a deeper reading of the Zohar. However I came to very similiar insights into Mary before I had read St Maximillian and was so ecstatic to find them confirmed in the teachings of this great Polish saint who died in the Nazi death camp of Auschwitz. Father Manteau-Bonamy discusses the Marian insights of St Maximilliam Kolbe: "If Mary, as a humble daughter of Adam, came into existence only after...generations of human beings, she was already present in God's own mind, outside of time, in the Holy Spirit himself. In God's eternal Now where she exists forever, she lives and reigns as the Sovereign Mother, above all other creatures, cooperating in God's divine task of governing the world, embracing the entire scope of Creation, before her and after her. That is why Father Kolbe does not hesitate to identify Mary with Wisdom, "the artificer of all"(Wisdom 7:22)." [Immaculate Conception and the Holy Spirit by Fr. H M Manteau-Bonamy O.P.] This understanding of the Celestial Mother accords with the mystical teachings of the Zohar. The Zohar is, I believe, in its hidden genesis a Jewish Catholic mystical book revealing to the enlightened Chaverim the mysteries of the Celestial Mother. The Holy Spirit is the uncreated Zohar (Radiance) and Our Lady Miriam haKedosha is the created Zohar. Within the essence of the Godhead the Holy Spirit is the Zohar alone, but in the lower worlds of Atzilut, Beriyah, Yetzirah and Assiyah the Zohar is Miriam united to and in the Holy Spirit. The mystery of the Incarnation is also the mystery of the Creation. The creation is made in the image of the Incarnation. In time the Incarnation comes second, in eternity it is first.

Zohar 1:15b reveals that the the created feminine Zohar is the manifestation of the created Mystical Rainbow in all its colours. These colours are the lights of the Sefirot mirrored in her in perfection. She in this way reveals and gives Glory to the mystery of the Triune God YHVH Elohaynu YHVH (Deut. 6:4). "Zohar! Comprising all colours in this way till here YHVH, our God YHVH - three rungs, corresponding to the Divine Mystery." The Zohar then links these three mentions of God to the first three words of Genesis "Bereshit bara Elohim". Bereshit represents the first YHVH who is the Primordial Mystery of the Father. Bara is the concealed mystery who is Bera (son)the form from which all expands and is the second YHVH. The Holy Spirit is Elohim (elohaynu)- the mystery who sustains all. This reveals the first three words of Genesis as a trinitarian and Marian mystery. The next two Hebrew words of Genesis (et hashamayim)reveals the Incarnational and Redemptive Mystery of the 'two hearts that beat as one' also called in Judaism the 'concept of the Heart'. Of course Yeshua is the uncreated Alef and Tav (Alpha and Omega)- the 'et', however here in the Zohar it reveals that Miriam haKedosha is the created perfect mirror of the uncreated Alef and Tav, she is the created Alef and Tav (et). As 'et' she is procaimed in the Jewish tradition as the Shekhinah. This is why Wisdom 7:22 calls her the 'artificer of all' and she is united with her Son who is Shamayim (heavens). the 'ha' represents the Holy Spirit who unites these two ['et' and 'shamayim']who are female and male as one. This is a mystical oneness of the unity of wills. Her will living in His Will.

Wednesday, September 13, 2006

Jacob Frank and the Zoharist Catholic Khasidim: A Hebrew Catholic Perspective

Jacob Frank

Recent Catholic writers of a Latin traditionalist bent have written slanderous and incorrect commentaries in regards to the leaders and writers of the modern phenomena of Hebrew Catholics [or Catholic Jews]. They have been accused of all sorts of evil agendas and their writings misconstrued. This leads one to reflect back to that other large group of Catholic Jews later called Frankists but in their own era and milieu as Zoharists or Leb (Heart) Khasidim. They were in the main scholarly and religious Jews who looked to the mystical interpretation of Scripture and Tradition as proposed in the Jewish Mystical commentary on the Torah called “Zohar”. These Zoharists who became Catholic Jews with their Rebbe Jacob Leib ben Judah Leib (aka Jacob Leibowitz Frank), were misunderstood, persecuted, and maligned by both Catholics and Jews who opposed their movement as well as later writers and researchers such as Gershom Scholem. Instead of reviewing them according to their own terms they were placed in a mixed bag with Sabbatians, occultists and Gnostics. While some later followers of Frank’s ideas did associate with such groups- Frank himself remained true to his Zoharist vision which led him to embrace the Catholic Church in 1760 as that force which would be the foundation and base for a renewed Universal Religion which would unite all the lost sparks found in all religions and philosophies. He was ahead of his time with ideas that later would be accepted by Vatican II. The Jesuits were the only group that could understand such ideas at this time and they were great supporters of the Zoharist Jews. The Jesuits themselves unfortunately were being persecuted by their fellow Catholics and would soon be disbanded.

Frank’s letters and sayings must be evaluated in the light of a Catholic Jewish and Marian reading of the “Zohar”. One needs to contemplate Frank and the Zoharists from a position of perceiving the Kabbalah as authentic Jewish Mysticism rather than a development of Gnostic occultism. When one does this, one comes to different conclusions than most of the writers of the last two centuries of slander. Gershom Scholem is hostile to Kabbalah in general and so is a negatively biased researcher even if very erudite. One can also perceive that the Frankist insights are the seeds and forerunner of Pope John Paul II’s phenomenological “Theology of the Body” which draws from Polish Frankist sources. Some extremist authors indeed condemn John Paul II and his teachings due to their Frankist origins, which they perceive as evil. Phenomenology itself has roots in the teachings of Jacob Leib Frank who wished to encourage a spirituality that looked at truth from the perspective of man and his life. This phenomenological approach is also found in the teachings of Rebbe Nachman of Breslov who was influenced by the secret Jewish followers of Frank that remained in the Jewish community. Rebbe Nachman spent 5 years learning with the Zoharist Tzadik Benjamin Ephraim Broida (Brody) his father-in-law who was a rabbi in Ossatin at this time.

Much has been made of the claims that the Zoharists were anti-Talmud. A reading of the letters of Jacob Frank and the writings of some of the early Frankists, show that they had a detailed knowledge and use of the Talmud and Jewish tradition. The Zoharists were not anti-talmudic but opposed a dry legalistic way of interpreting the Scriptures and Talmud. The so-called anti-Talmud and blood-libel disputations attended by some of the Zoharists, were more due to the prejudices of the anti-semitic Gentile Christian clergy with whom the Zoharists were driven to ally with in order to save their lives. Jacob had nothing to do with these disputations and did not attend them. The lists of the Frankists so-called beliefs reflect more the ideas of the Catholic clergy and their anti-semitic ideas than the beliefs of the Zoharists. Most writers seem to be ready to believe the picture of Frank painted by his enemies and assume his insincerity in his Catholic beliefs. It is clear that the Zohar alludes to the Trinitarian idea of three persons in one God. It also emphasizes the role of the heavenly Mother in Eternity who lives in deep union with the three lights within the Godhead who manifests in 10 attributes. In fact, the Zoharist movement could be called a Marian movement. Frank’s use of the term ‘goddess’ for Our Lady comes directly from the Zohar which calls the feminine aspect of Shekhinah ‘elleh’ or goddess. Jacob Frank was not antinomian, he believed in the Torah but believed through baptism (the mikveh of the Messiah) the Zoharists were free in the Messiah to observe Torah at the mystical level of the Torah of Atik and for this greater purpose of universalizing the Mystical insights, they were free to appear as Gentiles to the Gentiles. Nevertheless, in the privacy of their own homes and communities they continued to observe circumcision, the Sabbath, their own burial customs and they practiced endogamy. Endogamy is the practice of only marrying other Jews. They mostly married others from Zoharists families. Women were sometimes allowed to marry non-Jews for social reasons but the men were encouraged by their mothers only to marry those from appropriate families. Frank was endeavouring to preserve the election of Israel as a community within the Church but he was too far ahead of his time.

Jacob Frank also had nothing to do with the Lvov consistory of 1757 and its statements. The Zoharists were being persecuted at this time by the Rabbinic authorities who wished the Church to burn their fellow Jews at the stake. In desperation a group of the Zoharists in fear of their lives and families sought church protection at the price of appearing anti-Talmudic just as they were to do in 1759, in regards to the blood libel disputations, in order to gain the protection of Bishop Stoltyk a notorious anti-semite and promoter of the blood libel. Once again Jacob took no part in this disputation but appeared in Lvov at the end to lead his people to the waters of salvation. Many tried to discredit Frank and his followers by slandering them and claiming they were not sincere converts to Catholicism. In one sense, this was true. They were not converts to a narrow view of Catholicism popular in their time. They had a vision of a broader Catholicism that was truly universal and allowed Jews in the Church to be truly Jews. Frank discerned that until his Marian vision could be fulfilled they would practice hiddeness and silence. The Church of Poland however in 1760 did acknowledge officially that the Frankists were sincere in their Catholic beliefs. The Frankists were sincere believers in the infallible teachings of faith and morals but did not feel bound to the man-made traditions and prejudices of the church of their time just as they didn’t feel bound by the Rabbinic legalistic approach. They were primarily mystics not theologians and lawyers. They saw a grand vision of what Judaism and Catholicism could be as a Universal uniter of all peoples. The Frankists were ecumenical in an age when ecumenism was not popular. They envisioned not just the union of Jews and Catholics but also of Muslims and Eastern Orthodoxy. Those with a more limited vision interpret these Frankist approaches as insincerity rather than a broad universal approach. John Paul II and Benedict XVI are also condemned, by many narrow insular Catholics, for their broad and loving ecumenical approach. Even in Frank’s own life time, he noted that there were some of his followers that did not understand his deep Marian insights. After his death his daughter, Eva Frank was influenced by Sabbatians from Prague and Frank’s relative Moses Debruska headed in an occult direction. However many other hidden groups of Zoharists remained true to Frank’s original vision. Jacob originally sought permission for his people after baptism to keep the Jewish customs openly in the Church. However, the narrow anti-semitic prejudices of the clergy of the Polish Church of the time denied his request so that they were forced to dwell in hiddeness and silence. His enemies in the church could only criticize his teachings on the Intermediate or Second Coming of Christ in glory and the Day of Judgement and the Final Coming. This is a question that the church has never formerly defined and is still open even today for theological debate and speculation according to Pope Benedict XVI.

Jacob Frank was not the originator of these Catholic Jewish insights; he learnt them from the Catholic Jewish followers of Nathan of Gaza. After Nathan of Gaza’s conversion to Catholicism many other Sabbatians either openly became Catholics or secretly remained in the Jewish community. Nathan of Gaza now began to focus on the Zohar rather than the Gnostic and occultic elements which had led Sabbatai Tzvi in a false path. These occultic Gnostic elements from the East had been introduced by Chayim Vidal, and other followers of Isaac Luria (the Ari), which distorted the teachings of the Ari into an occultic direction. Nathan of Gaza and his new followers now realized that Yeshua was the true Messiah of Zohar not Sabbatai Tzvi. Nathan of Gaza came to see that he had been deceived about Sabbatai Tzvi. Nevertheless, he saw some holy sparks in his teachings but also perceived that they could only be redeemed through the power of baptism in the Catholic Faith, which gave one the power of Eternal Life. Frank later saw Sabbatai Tzvi as inspired by the demon Asmodeus. He refers to him as Asmodeus the Elder and to Berakya Russo as Asmodeus the Son. Jacob’s father was a Sabbatean follower of an extremist group following the early teachings of Berakya Russo and Rabbi Mordechai Margolioth initiated Jacob into this group at his wedding in 1752. In 1753, Frank moved to Salonika where he learnt with the followers of Berakya Russo and he became a fanatical follower of this sect. However, on a visit to Skopje in 1754 to the tomb of Nathan of Gaza he met a holy woman who followed the baptized Nathan of Gaza’s teachings. She tried to reveal them to Frank but he misunderstood her. Frank desired to enter more deeply into the Sabbatian occult mysteries and Rabbi Mordechai became fearful of his fanaticism. He also started to question his teachers Rabbi Mordechai and Rabbi Issachar about Berakhya Russo and became disillusioned with his version of Sabbatianism. He decided to go into Turkey as a merchant and learn with the secret Sabbatians called the Donmeh. In Turkey, he outwardly converted to Islam, in the tradition of the Donmeh, with 70 of his followers. However after he experienced the martyrdom of a Christian, who had converted to Islam who then openly recanted his conversion and was beheaded by the Muslims, his heart started to question his former beliefs. He started to read the Zohar more deeply and remembered back to what the holy old woman of Skopje had told him about Nathan of Gaza and Berayka Russo who had drawn close to the Eastern Orthodox Church (whom he referred to as Edom) in his later years. In 1755 he returned to Poland and sought to provide some leadership to the numerous Sabbatian groups and lead them into a more Zoharist and thus Catholic Marian direction. In 1756 he was forced to flee to Turkey in order to save his life. Frank and his followers sang praises to the Matronita (Virgin Mary) from the Zohar with the sexes mixed. They were discovered doing this and they fled. Their enemies stated that they were involved in some kind of sex worship of a naked woman. They were arrested and forced to confess to all sorts of lies in order to save their lives. The church court later investigated the claims of the Jewish court of Satanov and dismissed it as baseless slander against the Zoharists. In 1758 under royal protection, Frank and those followers who had fled to Turkey returned to Poland and in 1759, 3,000 were baptized formally with him to the Catholic Faith in Lvov. In 1760, many more were baptized in Warsaw. Frank claimed that 60,000 Jews were baptized into the Catholic Faith under his leadership. Many others didn’t get baptized but secretly followed his teachings remaining within the rabbinic Jewish communities. However later in 1760, his and the Jesuits enemies in the Church had him slandered and imprisoned in Czestochowa the great Polish Marian shrine. Here he was to experience apparitions of Our Lady of Czestochowa whom Frank called the Goddess (Elleh) of Czestochowa.

Frank connected the holy icon of the Virgin with the Zohar’s teaching of the Celestial Mother as the mirror image of the 10 Attributes. She was the Lady Mother of Wisdom of the Book of Proverbs to whom King Solomon was devoted. Frank said “What did Christ show? Just that, that all pray to an icon. There is in this world a ‘likeness’ to which all kings went. King Solomon gazed at that icon more than the others. That is why it is said, he was wiser than all the rest. If only one would sincerely pray to God at this entrance (the icon of Czestochowa) then from here God would answer him.” (Zbior Slow Panskich 91). Our Lady revealed to him that when the Jewish people as a collective come and honour the Lady of Czestochowa then the Russian people would also honour her by entering a renewed Marian Catholic Church. Frank said about Czestochowa, “We are running (ratz) after an icon…Czestochowa was called from ancient times the Matronita (Maiden/Virgin). When we (the Jewish people) will come here so then will the Muscovites enter her” (Zbior Slow Panskich 95 & 106). In his writings Frank seems very upset with the leaders of the Frankist Jews who disobeyed him and did not bring all the Catholic Jews to honour the Lady of Czestochowa in a mass gathering. A great grace that God had in store was postponed to a later time. This grace was connected with the mystery of the Divine Will that is represented in the Jewish Temple by the three arks in one of the Ark of the covenant which represents the three heads (or skulls) of Divine Will. Frank revealed, “In Czestochowa I beheld a vision of this ‘likeness’, I was in a synagogue where there were three arks which looked like altars. I paused before one of the altars and davened. After I had finished my davening according to Jewish custom I returned to my place and took off my tallis…” (Zbior Slow Panskich 7). He then receives a vision of 12 Jewish men and 12 Jewish women whose faces radiate like Moses full of wisdom (hokhmah), beauty (tiferet) and purity (tzadik/tahor) who would in the future lead the Jews to fulfill this mission which Frank had begun. Frank was hoping they would gain the grace of ‘daat’ (knowledge) of the Divine Will, which would prepare the world for the third fiat of living in Divine Will as did Yeshua and Miriam. Frank said to his followers, “You have not yet come to Daat, since Daat is that hidden Daat [of the array of the sefirot] and the understanding (binah) of that Daat means knowledge… ‘Know before whom you stand’. If you were dwelling in this Daat you would no longer be subject to defect… therefore I have taken you only to ordinary baptism…” (Zbior Slow Panskich 110). This grace is connected to the ‘well of Miriam’ which is discussed in the Zohar. Frank discusses this mystery of the Maiden (Matronita/Matrona), “All the efforts of our fathers were devoted to this, that they might run after that Matronita, upon whom the whole of life depends and who gives protection from all evil, no weapon has any power over us because of her help. Just as the patriarchs dug a well, and Jacob found a well and at it Rachel and he removed the rock from that well. And also Moses after arriving at the spring met a maiden there…” (Zbior Slow Panskich 124). Jacob Frank also was frustrated with those unbaptised followers of his that were reluctant to get baptized and thus formerly leave their Jewish communities. He wanted to lead them to Daat which could not be accessed except through the grace of baptism. He said to them, “At the beginning we needed a plain baptism but now it is necessary for us to go on to Daat. I am with you but I am baptized and you are not. Why is this so? It is because you are not following the one sent by God… Now this must wait days and years before we can reach that grace. I will not be able to bring you near it now… unless you will be humble and meek as a doormat upon which everybody treads…when the Good God reveals himself in this world your simkhah will be great but when you see the grace lost by you, you will become sad and will be very sorry…” (Zbior Slow Panskich 143). Frank warns his followers of the persecution of the Pope of their time (by Napoleon a type of the antichrist) which is not the time of the prophesied persecution and exile of the Pope at the period called the end of times (of special mercy for the gentiles). This can only be fulfilled at the time when the Jewish people have entered the Catholic Church through baptism. “…When the high priest came out from the Holy of Holies on Yom Kippor the whole world rejoiced and it was said ‘Blessed is the eye which saw it’. That was only a sign and type for the present when they will drag out the high priest from Rome and the whole world will rejoice at that time…But you will be only present at the likeness of that event…because when we shall come to Esau (the Roman Catholic Church) only then will be fulfilled ‘The Lord appeared to me from afar’ (Jeremiah 31: 3). Only there (Tam) and then we will put on the robe of Esau…” (Zbior Slow Panskich 156). The verse “the Lord appeared from afar” is discussed in Zohar 2: 125b linking it with Exodus 24 and the mysteries of the Shekinah who is linked to Miriam in the verse “and his sister stood afar off” (Exodus 2: 4). The word ‘tam’ in Zohar 2: 126a refers to Jacob as the image of the Divine Adam, which Frank also reads as Edom. The Messiah is the man in scarlet garments coming from Edom. In Zbior Slow Panskich 154-155, it tells of message from the Maiden in a time of great change and upheaval. In 155 he alludes to the time of the footsteps and heel of Messiah and the Day of Judgment (not the final Judgement day but what Catholics call the mini Judgement or Warning) and the era of the grace of Living in the Divine Will. This last mystery he is not permitted to reveal except by allusions to the Sun and its rays. The robes of Esau are also the robes of Adam according to Zohar 1: 142b. The field is also associated with Esau in the Zohar and Frank links in with Poland as the word field is ‘Pole’ in Polish. This field is associated with the divine Adam and his Attributes (Sefirot). In ZSP 157 Frank speaks of an evil King of the nations (Zar) that will come to rule over the nations alluding to Zohar 2: 95a-96a. From this very brief look at some of the teachings of Frank one perceives that only those who themselves share the Catholic Jewish and Marian understanding can evaluate the teachings of Frank in the light of the Zohar. One also must be careful to read his comments about his life and thoughts as a Sabbatian as a form of confession of his past sins. As a Sabbatian he was antinomian, it was his teshuvah and entry into baptism and the Catholic Church that drew him back to the true path of righteousness. However in the collection (Yalkut/Zbior) of his writings the Prague Sabbatians that joined Eva’s Frankists in Offenbach added their own occultic ideas to the collection in Frank’s name. Frank was totally devoted to the Maiden of Czestochowa (who he called the heavenly Rachel) but the Prague Sabbatians detested her and associated her with Lilith the mother of evil. An example is 397 in the collection. Here they use many of the allusions and symbols that Frank used in praise of the Maiden drawing on the Zohar and they turn it to the opposite and attack the Law of Moses as well. These interpolations in the material reveal the hatred that they have for those followers of Frank who remain devoted in sincerity to Our Lady and the Catholic faith. This false Frank in 397 disparages the Rosa Mystica whereas the true Jacob Frank honours her. “…And if you had been worthy to see her you would have said only one word… you would have said that word “Shoshana”- Rose. Then you would have caught hold of her with an eternal grip without stopping. She would have blessed you saying ‘You are blessed my children! You run after (ratz) me until now so from now on I will be with you forever.’ She would have led you then…” (Zbior Slow Panskich 410). Unfortunately, this perverted image of Frank is the one which has been embraced by history. When one doesn’t separate the false image from the true Jacob Frank it looks like Frank is schizophrenic. One is an arrogant power mad, sex driven occult leader, the other a humble, simple spiritual man who has suffered for his total devotion to his Maiden yet a strong, humourous man who was very naughty in his youth, and wayward and violent until his conversion to the Maiden.

After Frank’s death in 1791 his daughter Eva (Rachel) became the Tzadikess of the Frankists in Germany but unfortunately was led astray by the Prague Sabbatians. This caused a split between Eva and her sisters who continued in Frank’s original vision. Frank’s daughter Anna Rosa (Rivka Shoshana) Jacob [b.1755 d. 1798 Athlone] and her husband Nathan Mayer went to the crypto-Jewish community in Athlone Ireland where their daughter Miriam Hannah Mayer (Mary)became a Tzadikess to the secret Zoharist community. Her brother Joseph Mayer was a Tzadik in England among the secret Zoharists in the orthodox Jewish community. Two of his grandsons were to become Anglican priests. Another sister Rachel Mayer married in 1790 to Rabbi Benjamin Ephraim Broida (Brod/Brody) who would be the Tzadik among the secret Jewish Zoharists of Russia called the Shklov Khasidim. Frank’s daughter Ruth (Maria) and her husband Stanilas Rostowski (Shlomo Russo) went to lead the Zoharists in Scotland. Jacob Joseph Frank had seven daughters Rachel Chayah, Dinah Ruth, Esther Matrona, Rivka Shoshana, Miriam Hannah, Leah Golda and Sarah Judith. Esther Matrona married Rabbi David Wolf of Bavaria. From Frank’s study of the Zohar and his apparitions of Our Lady, he knew that a new Eve from Edom would come to reveal the concept of Living in the divine Will on earth and open this gateway for all. This was the very little chaya mentioned in the Zohar 1:26a. Yeshua was the superior Chaya as the new unfallen Adam (Adam was called Nefesh Chayah) and Miriam ha Kedosha (the maiden) was little Chaya as the new unfallen Eve (Chavah) and this new Eve (Chavah) from amongst the fallen was the very little Chayah. Frank called his youngest daughter Rachel Chaya and she was given the name Eva at her baptism in the hope that she might be this one. However, this ‘very little one’ was to be born in Corato, Italy in 1865, a virgin of belonging to Rome (Edom). Her surname Piccaretta can mean ‘a very little one’ and Luisa signed herself as the little child in the Divine Will. She died in 1947 one year before the proclamation of the State of Israel. Jesus told Luisa that the Kingdom of the Divine Will would be given back to Jerusalem by Rome in thanksgiving for the Jews part in giving Redemption to the world. This will be that time when Jacob (Jews) will put on the robes of his brother Esau (Rome) and there would be an explosion of spirituality in the world at the high level of the sanctification of dwelling in Divine Will (Ratzon). The Pope who will approve and beatify Luisa may be Ratzinger whose name can be read as living in the Divine Will as ratzon (will) and gar (live). It was the Polish Pope, John Paul II, who approved of St Faustina and the Divine Mercy. Some believe that the Woytila family may be of Frankist ancestry and recent research by an Orthodox Jewish scholar has demonstrated that John Paul’s mother was of Litvak Jewish ancestry. From Jacob Frank’s field (pole) have come the three great Poles of the 20th century –John Paul the Great, St Faustina Kowalski and St Maximillian Kolbe. Jacob Frank saw that Poland, France, Russia, Islam and the Jews were to play important roles in the end of the times of the Gentiles. He predicted the holocaust of Jews in central Europe if the Jews didn’t embrace Edom, which was fulfilled 150 years after his death.

As I have written about Jacob Frank elsewhere. "Jacob Frank saw him self in the role of a new Jeremiah called to knock down and destroy, and then to build and to plant. He was a trail blazer whose work would bear fruit in the future. He foresaw the destruction of European Jewry and saw that their salvation lay with the Catholic Church who in accord with Rabbinic tradition he called Esau or Edom. The Virgin of the Zohar the Matronita would lead them to become nothing -to die to Rabbinic Judaism and rise to Messianic freedom in the Catholic faith. He saw a future pure and humble Universal Messianic Religion that would come forth from the present Catholic Church. He saw a great Ecumenical Church that would through the Virgin's leading usher in a universal era of peace where the hidden mysticism of the Zohar would be fully understood and deepened as the Torah of Atzilut ( Torah of Atik). Frank saw the barriers and rules of present religions as obstacles between people. He came under Divine Guidance to nullify or to become as nothing which was a entering into the highest level of Keter (Crown) - the realm of entering in to the Divine Will. Frank looked to the earth and salvation history (the world of man and the person) to see God at Work rather than looking to the heaven which is veiled even for great mystics. His was a down to earth and practical spirituality that sanctified man's works. He foresaw that Poland would be the place that would prepare for the coming universal transformation (by the Divine Will) of the earth in the coming Messianic Era of Peace. He saw Poland as a place to be in the turn of 'night' before the great era of light that was coming. He foresaw a Slavic or Polish Pope who would draw on the insights that his follower's descendants in Poland would spread in spiritual and mystical circles among the common people. He also foresaw a great role for the Jews and for the French in this coming time. He foresaw a united Catholic Europe under a Great Catholic Monarch called Messiah ben Ephraim (or Messiah ben Joseph) a Catholic descendant of King David and a descendant of the Stuart Kings. He foresaw the coming a Great French Pope and saw the French return to their position as the eldest daughter of the Church. He also foresaw the role of the Russian Orthodox Church in bringing about the unity of East and West. He sought to dialogue with the Russian Orthodox Church and the Russian Czar who visited him. He foresaw the destruction that Russia and the Muslims would inflict before the Virgin would lead them into the bosom of the new and purified universal Church. He tried to dialogue with the Muslims involved in mystical circles that had much in common with the Frankist mystics. He perceived that all laws and rules that separate people and divide them must be caste down and that not only Jews had to be saved but all mankind. The man-made social institutions had to be caste down because they stand in the way of universal salvation. Jacob sensed that he and his followers (Haverim/ Friends) had to go like Jesus to all people even to the lowest in this time when mankind was at its worst. They must like the Messiah become all things to all men. One has to descend (become nothing and totally die to self - to be annihilated or nullified) before one can ascend. This is dangerous because evil is similar to good - it imitates the good and perverts the goodness to the evil side. This is the mystery of Jacob's Ladder. Frank saw himself as a New Jacob who must descend to the abyss of nothing at the bottom of the ladder in order to redeem the one caught in the grip of the evil side. He further saw the role of himself and his followers as New Jacobs who were called to totally die to self (even to being Jews) through baptism in order to unite with their brother Esau/Edom (Rome). The Tanak (Old Testament) foresaw that the Messiah was to come from Edom (Seir or Esau) in certain prophecies and the Rabbinic tradition spoke of the Messiah dwelling among the poor Gentiles on the outskirts of Rome. Frank also developed a deep mystical 'theology of the body' based on the teachings of the Zohar. It was earthy and sexual while being mystical at the same time. His enemies and even some of his Frankists misunderstood these teaching and distorted and misrepresented them. Some of his followers took these teachings into an occult direction such as his relative Moses Debuchka. Frank also correctly perceived that the Catholic Church (Esau /Rome) of his time was not fully ready for his insights so that he and his followers must practice 'holy silence' outside the Frankist's circles. Through their silence they must become a Jewish leaven in Catholicism from which in the fullness of time would emerge 'holy knowledge' (Daat) hidden within the Zohar which would be universalized for the benefit and enlightenment of all.

Frank also realized that while they must join the nations of the Catholic Church they still needed to retain their Jewish identity in some form. In order to attain the mystical goals of the Frankists they may for a time have to move freely not bound by the strictures of Orthodox Jewish rules and traditions. As Paul felt free to be a Jew to the Jew and as one under the Torah to those under the Torah for the sake of the Gospel, the Frankists felt able to be Gentiles to the Gentiles for the sake of the Mystical traditions. Their acceptance of baptism and Jesus as the Messiah allowed them this freedom in the Messiah. They saw that by entering into the Messiah they would now observe Torah at the mystical levels of the Torah of Beriyah and in the future at the level of the Torah of Atzilut. In order to fulfill their mission as New Jacobs they must go on the 'way to Esau' (also known as the way to Emmaus) which was conversion to the Roman Catholic Church. Esau (Rome) belonged to the Good God where the power of death is made nought by the Resurrection and it is the dwelling place of 'the Virgin' (Matronita or the Maiden) who is the mystical Rachel ( The Church and Mary in her role as Mother of the Church). Frank taught that to the Virgin "all the King's weapons are surrendered" [i.e. Mediatrix of all Graces]. The Virgin is the much sought after Wisdom or Sophia. She is destined to be the victor over Death (Satan) and to be as the Zohar calls her ‘the Ark of the Covenant, Sovereign of all the Earth’. Until this time she is concealed in a Castle (the Church). This is the Woman in the Wilderness in the 12th chapter of the Apocalypse. She is the feminine aspect of Shekinah that went into Exile with Adam and Eve. The place of Esau symbolizes the nullification and dwelling in the Divine Will which is the home of the Virgin who dwells in the Divine Will (Keter) at the level of Gulgalta (Golgotha). Mary in Eternity dwells at the foot of the Cross at Golgotha totally united with the Divine Will. This is a hidden light that will be revealed to believers when these mystical insights about the Virgin will start to bear fruit. Frank saw that the time for this had not come but that a New Eve and virgin in the spirit of Eve before the fall and in the spirit of Mary would come to open this future Era of Blessing, Peace and Holiness that would lead to Revival of the Dead. He named his daughter Eve in the hope that it could be her that would be this New Eve of the future. He foresaw that a virgin of Esau (Rome) would lead the way to this Era of Holiness and the fulfillment of the Jewish mystical traditions.

Thus the Frankists had a liberated view of the role of woman and woman played an important role in their movement. They were prophets and mystics of great respect and Frank's daughter Eve was leader of the group after his death. Frank was a Hebrew Catholic Rebbe or Tzaddik and his daughter was a female Tzaddik. Like the Hasidic Rebbes they maintained a court. They saw that returning to Eden before the Fall reversed the curse that divided the sexes. They were new Adam's and the new Eve's - the Lords of Creation. The Virgin was seen by Frank as one of the Cherubim/Seraphim who guarded the Garden of Eden. She was the Queen of the Cherubim and Seraphim. Satan or Samael had once been Lucifer, the Ruler of the Cherubim and Seraphim. The Seraphim were holy fiery Serpents and thus Satan took the form of a fallen Serpent or Seraphim. Jesus is symbolized by the Bronze Serpent (a Seraph) on the Cross or Pole in the Book of Numbers. The Two Cherubim of the Garden are the two Cherubim of the Ark of the Covenant - they are Jesus and Mary in Eternity as Metatron and Matronita, the male and female aspects of Shekinah. Entry back to Eden (Paradise/ pardis/ bliss) is through these two Cherubic Hearts. The Frankists wanted to return to the conditions of Paradise where man was naked before God. Some Frankists like the Adamites took this literally and prayed and meditated naked causing scandal to others.

The Frankists had great devotion to this female (the Virgin) in the Zohar and they obeyed the Zoharic command to sing praises to this Woman who is the Ultimate Eve or Mother of the Living. That the Frankists allowed women and men to join these praises together caused misunderstanding and slander from other Jews. The Frankists saw that men and woman were restored to an Edenic relationship and thus the curses of Genesis were lifted through the triumph of the Virgin Daughter of Zion and her Seed the Messiah. In order to achieve the nakedness of soul that man had in Eden one must follow the Torah at the mystical level as revealed in Zohar. The Zohar reveals this level of Torah was offered to Israel at Sinai where they had a taste of seeing the Divine Mysteries clearly as a Sea parting in the Heavens just as the prophetess Miriam had. However Israel sinned with the Golden Calf and they had to be content with the lower level of understanding Torah that took in to account their need for rituals regarding forgiveness of sin and purity. The Frankists saw that baptism was a path leading back to this higher level of understanding Torah. Frank's aim was to lead his followers 'towards Life'. That Life was Messiah Jesus and his Virgin Mother, who allow the Jews (Frankists) to return to Edenic purity and enter the Garden of the Two Cherubim, where the Tree of Life is. There are no laws only love when one attains this total self-nullification and union with the Divine Will of the Good God. Jacob Frank wanted to unite Jacob, Esau and Ishmael (Jews, Christians and Muslims). The only way to do this was through the Virgin (Matronita) who was totally one with the Divine Will (her will was united to the Divine Will). "Frank's ultimate vision of the future was based upon the still unrevealed laws of the Torah ofAtzilut which he promised his disciples". They would take effect once they had come to Esau (Rome), when they had died to self and had been totally nullified through baptism. The level of the Messiah is the level of Keter/Ratzon (Divine Crown and Will) which is the stage of total self nullification to the Divine Will. This is the level of the Torah of the Hidden Ancient One (Torah of Atik or Atzilut)."

In my article on the "Mystical Rose" I also mention Jacob Frank. "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."

Note: Since writing this article certain Catholics have also sought to slander and miscontrue what I have written here. I am no way a Sabatean nor do I approve of Sabateanism. While I give a new positive evaluation of Jacob Frank and his teachings I do not necessarily agree with his conclusions or ideas in certain areas. I also do not approve of the perverted Frankists who followed the teaching of Moses Debruschka or Eva Frank. I neither believe in or approve of New Age, occultism, freemasonry, nor Kabbalah interpreted through a Buddhist or Hindu or occult perspective. I personally adhere to the infallible teachings of the Catholic Church on faith and morals. I believe that any sex outside monogamous, heterosexual life-long marriage as contrary to the Divine Will, while at the same time not judging anyone else. I also respect the viewpoints of others who choose to disagree with me. What I take issue with is those who misrepresent what I am saying and seek to link my personal ideas and opinions with those of other Hebrew Catholics in a negative and frankly anti-semitic manner. My ideas are my own and do not represent any other organisation or persons as I state on my blog for all to see.

Friday, June 16, 2006

Miriam ha Kedosha, Moon of Israel in Zohar 1:34a

Miriam sings

"Who is this who breaks forth like the Dawn, beautiful as the Moon, radiant as the sun, terrible as an Army in battle array?" [mi-zot hanishkafa k'mo-shakhar yafah khal'vanah barah kakhamah ayumah kanidgalot?]. This verse of the song of songs (6:10) can be linked to Genesis 1:14 "Let there be lights (me'orot) in the Rakia (expanse/firmament) of Heaven (shamayim). These verses read at the mystical level reveal deep Marian insights. The Zohar discusses this mystical level of understanding Genesis 1:14 in Zohar 1:34a. Genesis 1:14 in Hebrew is "yehi me'orot bir'kia hashamayim (Let there be lights in the expanse of Heaven). The Zohar teaches that the two great lights are the Sun and the Moon. The Moon was the perfect mirror of the sun but due to the curse (me'erat) the Moon chose to be seen as a lesser light (BT khullin 60b). The Moon is perceived at this mystical level to represent the feminine aspect of Shekhinah. The Sun is the male aspect. The curse (me'erat) refers to the fall of Lucifer as the light bearer and his angels who recieved the light but refuse to give it causing what is known as the 'breaking of the vessels'. Lucifer sees himself as the sun and Moon- in his male aspect as Samael and his female as Lilith. The 'Rakia of Heaven' is the lights of the Sefirot. The sun is the Son of God who radiates the lights of the Sefirot and the Moon is Miriam (Mary)in Eternity who does not shine with a light of her own but reflects the light of the Mystical Sun. The Zohar reveals that there are two 'rakias' - the one that shines (the Sun) and the one that doesn't shine on its own but reflects the light of the divine Sefirot. Due to the fall of the angels on the fourth day of creation and the fall of man on the sixth day the Light of this mystical Moon is veiled or lessened. She is to be revealed later as the Living Ark of the Covenant, Sovereign of all the Earth (see Joshua 3:11). The Zohar (1:34a) describe her as a lantern or lamp absorbing light and glowing. The Zohar here seeks to explain that this Aron ha Brit (Ark of the Covenant) is this lamp/menorah. The Ark is she who contains within her the Written Torah (the Divine Sun/Son). The Covenant (Brit) refers also to this Divine Sun [representing the revelation of the Divine Will in the Attributes (Sefirot)]. "The Covenant - the sun illumining her, to illumine the world" (Zohar 1:34a). The Brit is linked to the sefirah of Yesod/tzadik. "The Covenant (brit) is Lord (Adon) because of the Sun illumining it,illumining the whole world." The Zohar reveals that this Mystical Sun is the Tzadik and the Mystical Moon is Tzedekah. This Tzadik is Adonai and the femimine shekinah is called 'Adon' as the Ark of the Covenant - the one that bears Adonai within her. She is 'Adon' as spouse of the Holy Spirit.

In Zohar 1:34a Rabbi Yeisa Sava states that the 'me'orot' written without the 'vav' represents the Rakia who is Moon but me'orot written with the vav is the Sun. This Sun is the All (associated with Yesod/Tzadik) and it is through his Holy Name that all Cretion came to be. "All through the supernal primordial act, linked with his holy name. He is All." He is Yesod and he is the 10 sefirot. The Zohar goes on here to speak of the seven lower Sefirot which on earth manifest as the seven sacraments. It then refers to the three head triads of the keter (Crown) of Divine Will (Ratzon), Hokhmah (wisdom) and Binah(Understanding)in connection with the three mentions of YHVH in the Jewish liturgy. "YHVH is king, YHVH was king and YHVH will be king for eternity." this refers to the trinity of father (ain sof) (YHVH is King), the Son (YHVH was King and the Holy spirit (YHVH will be King). This also refers to the three Fiats (Yehi = fiat) of Creation, Redemption and Sanctification. Al three fiats are one in the divine Will. 'YHVH is King' is the will of the Father being done in Heaven; 'YHVH was King' is the Divine Will redeeming mankind through Jesus and Mary; and 'YHVH will be King' is the Divine will being done on earth (Yehi ken ba-aretz) as it is in Heaven. This is Olam ha Ba (the World that is Coming). The Bahir (111) links these three YHVH's to the 72 name of the verses of Exodus 14:19-21.

The Zohar (1:34a) reveals that the Fiat (Yehi) of Sanctification is connected to Miriam ha Kedosha in Eternity as spouse of the Holy Spirit. This Divine Will living in Miriam as the Sovereign Queen (Adon)of the Kingdom of the Divine Will shall shine upon the Earth leading to the light which is the Divine Will being done on earth as it is in Heaven. (Yehi aseh ratzonkha = Fiat voluntas tua). This Divine Will is described as a River in the Zohar and its source is Eden. This third era or fiat is a restoration of Eden where the Divine Will reigned in Adam and Eve (mankind) before the Fall. The Zohar reveals that when the mission of the Moon (Shekhinah)illumined by the Divine Will (the River of Light) the whole of Creation will give glory to God. The Olam ha Ba is called the World that is Coming not because it doesn't exist now. It does exist now in Eternity but it is yet to come on earth in its fullness. In one sense it has already come in Yeshuah (Jesus) and Miriam (Mary) but it is yet to come for the whole world. " When the Moon prevails" is when Miriam ha Kedosha's Heart triumps and the Creation is restored so that all creatures in her give the glory to God. This Moon (Miriam) is very humble and only reflects the Divine Attributes of her Son represented by the Sun.

"Rabbi Yitzhak said," It is written: the light of the Moon shall be like the light of the Sun, and the light of the Sun shall be sevenfold, like the light of the seven days (Isaiah 30:26). who are the seven days? The seven days of Creation." (Zohar 1:34a) The light of these seven days are the seven Sefirot - Khesed (Mercy/Lovingkindness),Din/gevurah (Judgement/Power), Tiferet/Rakhamim (Beauty/Compassion),Netzach (Endurance/Victory), Hod (Majesty/splendour), Yesod/Tzadik (foundation/Righteousness)and Shekhinah/Malkhut (Presence/Kingdom). Day One of creation is the Day of Khesed in Hokmah (Mercy in Wisdom) in which the light of the Divine will was revealed. This was the Day of the Sun. The second day of Creation was the Day of Din and Gevurah in Binah (Judgement and Power in Understanding) when the light of the Moon (Mary in Eternity) was revealed and the potential for Judgement and Hell were created. This was the Day associated with Miriam's Well (Be'er Miriam) that contained the Living Waters (Mayim Hayyim). or the river of the Divine Will. This is the Monday or Moon Day of the Creation week. this is also the day when the potential for rejecting the Divine Will and the creation of Hell occurred with the creation of certain types of angels. This is why the text does not say the day was good. The third day is a day of Beauty in Lovingkindness (Tiferet in chesed). The fourth day is the day of victory in Judgement (Netzach in Din/Gevurah)when the light of the two hearts is revealed in all Creation as two lights- the greater and the lesser. The mystical understanding of this day is found in Zohar 1:34a which is the subject of our present discussion. The fifth day of Splendour and Majesty of Creation (Hod in Tiferet) as the Divine Will brings forth a new fruitfulness of living creatures who reflect the Divine Majesty and Glory.

The sixth day is Foundation Day (Yesod in Netzach) - the day of man's creation as the Tzadik of Creation. Man and woman are created as reflections of the mystical Sun and Moon. Adam is made in the image of the Divine Adam (Adam Kadmon), who is the Divine Mystical Sun and the Woman is taken from the Man and is made in the likeness of the Mystical Moon who is Miriam ha Kedosha in Eternity. In time Miriam ha Kedosha is the New Eve and Daughter of Eve - from the perspective of Eternity Eve is the new Miriam and and the Daughter of Miriam ha Kedosha. It is Miriam in Eternity that is the true and highest 'Mother of all the Living'.This Miriam Rebbe Nachman of Breslov calls "Miriam the Suffering Soul of the Universe". He also sees her as the 'kavod' (Glory)that is the 'Mother of all the Living'[see Likutei Moharan 67]. the zohar refers to this feminine Glory who is the 'Ark of the Covenant, sovereign Queen of the Earth'. She is even referred to as 'Elleh' or Goddess in the Zohar. Eve is in the likeness of this Celestial Mother of all the Living. The Sabbath Day of Creation is dwelling (sheken) in the Divine Will. This is the revelation of the Mystical Sun as the Kingdom (or King) of the Divine Will and the Mystical Moon as the Queen in the Kingdom of the Divine Will. This is the day of the Shekinah/ Malkut (in Hod).

These seven days of Creation are seen as prophetic of the time to Come when Creation will be restored to its fullness (after the fall and the reign of Death) through the triumph of the Divine Will in the Moon (Mary in Eternity). "Rabbi Yehudah said,'These are the seven days of 'milluim' investiture- milluim, filling, indeed, for at that time the world is rendered firm and fragant, restored to fullness'." Thus the full brightness of the moon on Day Two will be restored or revealed. This is the Milluim Miriam- the investiture or coronation of Mary. This Milluim Miriam has already occurred in Heaven but it will occur on Earth with the proclaation of the fifth Marian dogma of Miriam ha Kedosha as Co-Redemptrix, Mediatrix of all Graces and Advocate. Here the Zohar also champions the Immaculate conception of Miriam ha Kedosha who was never tainted by the stain of the Devil. "The Moon is not tainted by the evil Serpent, of whom it is written: A whisperer separates an intimate (Proverbs 16:28)."[Zohar]Satan is that ancient whisperer who whispered like a hissing serpent to Eve " You surely will not die". The Zohar (in 1:34a)proclaims that the time when the fullness of the Mystical Light of the Mystical Sun and Moon shall shine, is when Satan and Death are defeated (Isaiah 25:8)and YHVH will be one and His name One as promised in Zechariah 14:9.