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.

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.