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.

Thursday, July 16, 2009

A Catholic Jew Reflects on Likutey Moharan 1

Rebbe Nachman of Breslov opens his “Likutey Moharan” speaking of Rabbi Shimon bar (or ben) Yochai “Come and see the works of God: amazing revelations concerning the secret of the great divinised Sage Rabbi Shimon ben Yochai”. What is this secret about Rabbi Shimon and the Zohar? The secret is that the Zohar is a great Jewish Christian work of mysticism that is Trinitarian and Marian as revealed by Jacob Frank and the Zoharists. Rebbe Nachman follows in hiddeness the teachings of Frank, as he reveals cryptically in Likutey Moharan. Rabbi Moses de Leon has edited the Zohar to hide the identities of the Rabbis of the Zohar who are in fact the disciples of Yeshuah ha Mashiach. This is the hidden Mashiach ben Yosef found present in the bread of life called the Bereikhah and his followers are the true manna-eaters.

I believe that Moses de Leon has changed the names of these disciples of the Lord into rabbis of the 2nd century. Moses de Leon is a descendant of the Davidic Royal House in Narbonne descended from Makhir Todros (Rabbi Amorai) of the 8th century and both the Zohar and Bahir were passed down and preserved by this Davidic family . Rabbi Shimon of the Zohar is used to allude to Shimon Kefa (Peter) the one who proclaimed Yeshua as ‘Ben Y-H-V-H Chai’ (Son of the living God). This was abbreviated to Ben Yochai. Rebbe Nachman then demonstrates how Rabbi Shimon’s teaching has greater authority than that of the sages of Yavneh. The Rabbinic sages of Yavneh teach; “The Torah will one day be forgotten by Israel”. Rabbi Shimon teaches otherwise by referring to Deut.31:21 “it will not be forgotten from the mouth of his seed”. In Hebrew this is ‘kI loA tishakhaCH mipiY zarO’ the last letters of each word can be rearranged to spell Yochai. The Torah which is the divine Song would always be sung. This “Song of Moses” is passed on to Yehoshuah his successor (his spiritual seed) see Deut.31:14.

Rebbe Nachman states that this ‘song’ is the mystical understanding of Torah that finds its fulfilment in the Son of the living God (Yochai) as remembered by his ‘seed’ Shimon and recorded in the Zohar. Just as Moses passed on the authority of the mysteries of the Presence (Jesus) in Tabernacle (symbolizing Mary/Miriam)and cloud (symbol of Joseph)to Yehoshua ben Nun, so the new Yehoshuah (Yeshuah/Jesus) passes these mysteries on to his spiritual seed Shimon Peter. This mystical oral teaching of Peter and the early Jewish Christians is preserved in the Zohar in secret within the Jewish community. Reb Noson states that the teachings of Rebbe Nachman are universal (k’laliyut) which means Catholic. However Rebbe Nachman must cover this Catholic teaching in the garments of the particular Jewish garb in order to bring these mysteries to his own people without them rejecting them.

Likutey Moharan 1 is called ‘Ashrei T’mimei Darekh’. Ashrei T’mimei Darekh means happy are those whose way is simple (perfect). The word ‘Tam’ has the meaning of simple, perfect, whole, complete. In the Bible Jacob and Joseph are called ‘tam’. This word is also used to refer to Jacob Frank in his writings who took the name Joseph on his baptism into the Catholic Church. Rebbe Nachman reveals that at present time in the Exile of Edom the Jewish people (Israel) have, due to their sins, fallen from true grace and importance which is now found among the others (i.e. the Gentiles of Edom). However, by means of the mystical understanding of Torah, Israel will be restored and enhanced to grace and importance. For the Israelite Man (Ish haIsraeli) must focus and bind himself to the inner essence of the Divine Will impressed (reshimu) in each created thing. This inner essence or intelligence (sekhel) is the great light concealed in the wisdom of the Catholic Church (who wears the garments of Adam/Edom). Eccles.8:1 can be read as ‘the wisdom of Adam shines on his face’ or as ‘the Wisdom of Edom shines on his face’. This idea of Esau/Edom wearing the garments of Adam is found in the Zohar and also in the teachings of Jacob Frank. Rebbe Nachman writes: “As it is written ‘The wisdom of Adam(Edom) shines on his face’. This is the concept of Yaakov (Jacob). For YaAKoV merited the rights of the firstborn...”

Rebbe Nachman often alludes to the red heifer. The concept of the ‘red heifer’ (para EDuMah) alludes to the Mystical Miriam who will be embraced by EDoM (Rome). In a sense Our Lady is the mystical ninth red heifer at the time of the rise of the pagan Roman Empire. The future mystical tenth red heifer is the Virgin of Edom (Rome) who would arise at the time of the rise of a new secular Rome (Edom) who would reveal the ‘daat’ (knowledge) of a new and eternal sanctity. [This began with the unification of Italy around 1870 leading to the treaty of Rome and the creation of the new secular European Union.]

The Zohar speaks of the Patriarch Jacob and how he dons the garments of Adam/Edom (the sefirot of Adam Kadmon) and attains to a high spiritual state of light called ‘sun’ [shemesh] which is ‘sekhel’ or the inner intelligence or understanding of the Divine Will present in each created thing/word (davar). In Joseph’s dream Jacob is called the Sun and Rachel the Moon. Jacob Frank is seen as the new Jacob and Joseph who seeks to don the garments of Adam/Edom by embracing baptism in the Catholic (universal) Faith as a first step leading to the daat (knowledge). These garments of Adam Kadmon are ‘reishit’ (beginning of) the way of Wisdom which is the spiritual life. Jacob represents the Jewish people and Esau/Edom the Christian peoples. By donning the garments of Adam both Jacob and Esau can be transformed into the great and universal light which is Joseph. It is also interesting to note that the mother of Frank was also called Rachel.

Rebbe Nachman elsewhere in ‘Likutey Moharan’ refers to these garments as a robe of gold. One attains to the ‘garments of Yesha’ (salvation) which are silver garments representing Redemption and then one desires the robe of gold which represent Sanctification. This is the golden-red ‘sun robe’ of the divine Will. Jacob Frank believed that if 600,000 Jews would accept the silver-white garments of baptism in the Catholic Church and come on a mass pilgrimage to the shrine of our Lady of Czestochowa then they would be granted the grace of the knowledge of this golden-red ‘Sun’ of the divine and eternal sanctity alluded to in the mystery of the garments of Edom. However only 60,000 of his followers embraced baptism in the Catholic Church, the rest remained hidden in the Jewish communities. Frank believed that when 600,000 Jews willingly and freely embraced the Church and honoured Our Lady in a mass gathering then the Russians would reunite with the Catholic Church. This would bring about the mystical Resurrection of the Dead prophesied by St Paul in Romans 11. He also speaks of this future mystical resurrection of the Dead in Phillipians 3.

Rebbe Nachman refers to Genesis 27:36 where Esau cries out “and YaAKVeiny (he obstructed me) these two times” alluding to the two Jacobs – the patriarch Jacob and Jacob Frank- who both have to deal with their brother Edom. Rebbe Nachman in a very clever but veiled way reveals that the Chen (grace) needed by Israel is found in the mystery of the word CheN itself. The chet here represents chiut and chai (life). And the NuN is the concept of NuN (fishhook) or nuna (fish/Joseph). The sun /Jacob is the inner essence of Adam Kadmon (divine man) and it manifests as sunlight /wisdom who is Joseph (God’s Wisdom). The concept of NuN reveals malkhut (kingdom). Rebbe Nachman then quotes Psalm 72:17 “before the sun yeNoN (be perpetuated) his name”. The chai here is seen as the Sun and the nun as the moon. Here is revealed cryptically that Yehoshuah (Joshua) ben Nun alludes to the Messiah Yeshuah (or Yehoshuah) who is divine Life and sun of the divine Will. Mashiach is the son of Joseph (NuN) and Joseph like the moon has no life of his own but that reflected by the Sun.

Jacob Frank’s role in salvation history was as a new Jacob to be a sign of the future union of Jacob and Esau and to plant the seeds leading to the revelation of the glories of Joseph and the preparation for the kingdom of righteousness and holiness that a future woman of Edom (Rome) would reveal. It is only when the knowledge of this new grace triumphs that Jacob and Esau would unite revealing the full glories of Joseph and the Kingdom of Holiness (Malkhut d’kedushah). The two Tzadikim are Joseph [also known as Sandalphon (fish-like face or form) in the angelic realm] and Luisa (Nukvah/being female) represented by the two olive wood cherubim in the Temple that flank the gold cherubim on the Ark. The two kadoshim are Jesus (Metatron) and Mary (Matronita)represented by the two golden cherubim on the Ark. Rebbe Nachman refers to Joseph as the Hidden Tzadik and he awaits the true handmaid he called Tzadaka (righteousness or charity) or Tzadika (female Tzadik) realising that Eva Frank was a false handmaid and not the woman of Edom (Rome) that would reveal this new Daat (knowledge) and enhanced Grace (chen). Daat is represented by the beloved doe and chen by the graceful gazelle. Frank and Nachman see that Edom (Rome) which was sinful and pagan has embraced the inner grace and become a Joseph people. Whereas those Jews (represented by Jacob/Israel) who don’t bind themselves to the inner wisdom become like Esau and despise their birthright.

This mystery of the Tav in the chet of chen is further discussed by R. Nachman. In the ancient Hebrew-Phoenician alphabet the tav is in the form of a cross. So tav represents the Cross of the hidden Messiah. “By means of the chen, a space is carved out and marked in the heart..” The concept of Chen and Tav united with the nun also allude to the word nachat (gentle/calm)- this alludes to be intercessory prayer and power flowing from the cross (tav) as grace (chen) through the seed of the Mother (moon/nun). The gentle one is the Messiah son of Joseph who doesn’t break a bruised reed. R. Nachman refers to this reed that becomes Rome in the Likutey Moharan. The gentle Messiah will not break Rome but convert it- turning dross and evil into light and good- making Rome the place where God dwells in his universal community. This is a great Tikkun (reparation).

Likutey Moharan 1:4 speaks of Jacob as one who has merited grace from Joseph who is the one who dispenses grace. This alludes to Jacob Frank meriting grace through Joseph the Hidden Tzadik who receives from his virginal spouse the Mediatrix of all Graces. This Mediatrix is the daughter of Chanah (Grace). Jacob Frank’s wife was also called Chanah. R. Nachman refers to BeNjamiN (also associated with the NuN/fish) being blessed by Joseph. Here he refers to Rebbe Benjamin Ephraim Broide of Sheklov (aka Alexander Brody/Reb Sender) the secret leader of the Zoharists or Frankists in the Rabbinic community and his father-in-law. It would seem that these hidden Catholic Jewish Tzadiks used the symbol of the fish, just as did the early Christians in Roman times, as a sign of Joseph and the Messiah son of Joseph.
Rebbe Nachman’s teaching has many layers of meaning and he reveals many different aspects of the concepts of Jacob and Joseph. Joseph is the firstborn of the Chayot associated with the ox or oxen (also unicorns). The word for Ox is 'shor' and in a number of places Rebbe Nachman alludes to this as one of the leading Frankist families were called Shor (who took the name Wolowski on becoming Catholics).

A ‘Joseph’ is one who gazes and sees the inner meaning of all created things. Joseph the Patriarch was one such gazer of secrets, as were St Joseph the Tzadik, St Joseph of Arimathea and Jacob Frank who took the baptismal name of Joseph; and the ultimate Joseph is the Messiah son of Joseph. The author of this article also took the name Joseph as his Catholic confirmation name on his entry into the Catholic Church. St. Joseph of Copertino was another of these gazers as was Pope John Paul II (whose name was Carol Joseph Woytila) and Pope Benedict XVI (Joseph Ratzinger). The term firstborn is BeKhoR in Hebrew which is similar to BeRekhah (blessing). Ratzinger states that the Hebrew term for the Eucharist is Bereikhah. His papal name Benedict is Baruch (blessed) in Hebrew. ‘Baruch (Benedict) is he who comes in the name of the LORD’ (Matthew 23:39). He is the ‘glory of the Olive’ Josephite patriarch from the Lost Tribe of Asher (found partly in Austria and Bavaria) [see Deut.33]. Sixteen is shesh esreh. Esreh is similar to ashrei and shesh is a word that has deep mystical significance in Kabbalah. RaTziNGeR is ratzon gar (living in divine will).

In the 5th section of Likutey Moharan 1 Rebbe Nachman sums up his discussion by the use of a mystical interpretation of the strange tales told by Rabbah bar bar Chanah. Many deep mysteries are hidden here regarding the trinity and the incarnation and the cross. Here Rebbe Nachman reveals that ashrei (happy) is associated with gazing. Ashrei also alludes to the teachings of the Messiah son of Joseph we call the beatitudes.

Thursday, July 09, 2009

The Star of David and the Shalshelet

The orginal Magen David was in this form with the two letters dalet of the ancient Hebrew Phoenician alphabet. The entwined dalets (D's)orginally represented the word dudaim (mandrakes or Madonna Lily) and the word dodi (beloved)and later the Beloved of the Song of Songs was associated with the name David which developed from the word dodi (beloved).This form was originally seen as the key or seal of David and later was known as the Shield of David. It was also known as the seal of Solomon due to the double dalets in Solomon's original name Yedidiah. Abraham was known to the Egyptians as Dudu (Thoth)and Moses was Dudimose.

This second form was orginally known as the Magen or Star of Miriam (Mary)based on the two entwined mems of the Ashurit (Aramaic)Holy Script. These triangular mems were associated with the two faces of Genesis 1:1-2 and the double mems of the word mayim (waters). In Jewish mysticism the upper waters were seen as 13 triangular mems representing Divine Mercy (Chesed). These are represented by the 13 Hebrew words between the first and the second Elohims of Genesis 1 and are called the 13 petalled Mystical Rose in the Zohar. Counting 26 Hebrew letters (2x13- the doubling of the letter mem which is the 13th letter of the Hebrew alphabet)from the final mem of the first mayim (waters)four times spells out the Hebrew word Miriam. This is the concept of Miriam's Well. The mysteries of the double mem is often discussed in Jewish mystical works. Since the Middle Ages the Magen Miriam has been confused with the Magen David. In the Hebrew Phoenician script the mem originally was similiar to a shalshelet/zig zag (see below) in the horizontal position representing the waves of water (mayim). This zig zag letter also represents water in the Egyptian hieratic script. Our letter M descends from this origin.

There are also two other faces mentioned in Genesis 1 in the second half. The face over the rakia shamayim (firmament of heaven)of Genesis 1:20 and the face over all the earth of Genesis 1:29. The face over the Rakia alludes to Joseph who is the revealer of the secrets of the faces. Thus the six petalled Rose was also associated with Joseph.In Christian art St Joseph of the House of David is always pictured with the six petalled Rose-Lily. These four faces of Genesis 1 are the four minds found in the Temple represented by the four chambers in the head tefillin. Rebbe Nachman associates the concept of Joseph with one of these four minds. The two boxes of the tefillin also represent the double mem as two square final mems in the Ashurit alphabet. The four shalshelets represent these four faces as four lightning flashes. The four cherubim in the Holy of Holies of the Temple also represent these four faces- two male and two female.

The name Miriam and the double mems represent the Mystical Rose Garden. At the Western Gate of the Temple was a Rose Garden which may have been set out in the form of the double mems. This Gate was called the Kiphonus Gate (in Second Temple times) as Kiphonus means 'rose garden' or 'garden work' in Greek. In Latin it is called Rosarium. In the first Temple it was called Shaar ha Shalshelet (The Chain Gate)in Hebrew (also see 1 Chronicles 26:16). The word 'Shalshelet' represents the links of a chain and the entwined mems or dalets are a visual image of these links. This word shalshelet also represents one of the musical cantillations which is only used four times in the Torah (five books of Moses). It alludes to a meditative lingering on the divine mysteries. This is the origin of the chain of the Catholic Rosary beads(Rosarium)in which one meditates on the Rose mysteries of the life of Jesus and Mary. Many different kinds of roses were grown in this garden and used in the incense used in the ceremonies of the Temple. The Garden was also used as a place for meditation and contemplative prayer.

The Virgin in the Enclosed Garden

This Rose Garden is also referred to as the Enclosed Garden in the Song of Songs 4:12"A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.". 2 Maccabees 3:19 alludes to the Virgins of the House of David who were known as the 'enclosed Virgins' due to their use of the enclosed Rose Garden for their spiritual devotions. It would seem that they lived in a structure near the Western Wall that had an entry into the Rose Garden. It may be that the Star of David (Magen Miriam) became associated with David due to these Virgins of the House of David praying in the double mem shaped Rose Garden. The apocryphal third book of the Maccabees [considered canonical by the Orthdox Church but not the Catholic]also mentions these enclosed virgins and their special chambers and it also mentions the Temple mothers or Mother superiors of the Virgins. 3 Maccabees 1:18 states "The Virgins who had been enclosed in their chambers rushed out with their Mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations." This connects with the shalshelet as the groaning and wailing notes of the teruah blasts of the Shofar representing the tears of the Mother.

The Tamborine or Drum of Miriam

In some Jewish traditions Miriam is considered an important ancestress of King David, the Davidic Kings and of the Davidic Messiah. She is also said to be the grandmother of Betzalel who fashioned the vessels of the Tabernacle. Other traditions refer to Miriam as a virgin. It would seem that there were at least two women called Miriam that the legends combined into one. Firstly there was Miriam the virginal sister of Moses and secondly her much younger relative Miriam who married Caleb or Hur Princes of the Tribe of Judah. Jewish tradition also calls Miriam 'Zohar' because her face was as radiantly beautiful as the noon. The Jewish mystical book called 'Zohar' reveals the mysteries of this mystical Miriam who is the sorrowing Lady of Israel. The Doubling of the mem is also the doubling of the person of Miriam as two Miriams remembered as one. Miriam as the Chantress and Beloved of Amon (the architect Joseph) is a title which is why so many women in the Judahite genealogies are referred to as Miriam. Amon according to the Jewish mystical tradition was also the name of the Torah. It would seem that the Miriams were given the role of chanting the Torah (Amon)using the ten cantillations.

The Kiphonus Gate today also known as Warren's Gate

The Douai-Rheims Bible translates 2 Maccabees 3:19b-20 as "...And the virgins also that were shut up, came forth, some to Onias, and some to the walls, and others looked out of the windows. And all holding up their hands towards heaven made supplication." Other versions in English translate Onias as 'gates'. The confusion here is that the text is actually referring to the Kiphonus Gate. Thus the text would be better read as "the enclosed Virgins came forth and some ran to the Kiphonus (rose garden) Gates, some to the Kotel (Western Wall) and others looked out the windows (of their enclosed structure)." It would seem obvious that Heliodorus sought to enter into the heart of the Temple through the tunnel that led to the Kiphonus Gate from the King's Palace. According to Blessed Anne Emmerich the quarters of the women and virgins belonging to the Temple were against the Walls in the north western section of the Temple Mount and Mary's cell the closest to the Holy of Holies and high in the Western Wall. Most of the cells were further to the north but a long passage led to Mary's cell. Thus it would seem that the Enclosed Chambers of the Virgins were north of the Rose Garden on the Western and Northern Walls.

It is possible that the confusion about which gate is the Kiphonus Gate is because there were more than one Kiphonus or Rose Garden gate. The Eastern gate of the Rose Garden was built on the site of Shalshelet Gate of the First Temple that led into the Temple proper. West of this gate was the Rose Garden and the other Rose Garden gates in the Second Temple were the three gates on the new extended Western Wall known today as Warren's Gate, Wilson's Arch and Barclay's Gate. Many writers today refer to the Kiphonus Gate as the Coponius Gate as they accept the theory that the Gate was named for the Roman Procuator Coponius. I think this passage from Maccabees demonstates that this theory is incorrect as the gate was known as Kiphonus even in the days of the Maccabees long before the arrival of Coponius.

The Presentation of the Virgin Miriam at the Temple

Catholic and Orthdox traditions speak of Chanah (Anne),the mother of the Virgin Miriam (Mary), praying in a garden watching the birds nest when she received a divine message to meet her husband Joachim (Eliakim/Heli)at the Eastern or Beautiful Gate (also called Golden Gate). It would seem that Joachim and Chanah were staying at Chanah's House in Jerusalem at this time. After Joachim had a negative experience with a priest at the Temple he went into the hills to pray and Chanah (St. Anne)went to pray at the Mystical Rose Garden at the Kiphonus Gate. From there it would seem that Chanah went via underground tunnels beginning at the Kiphonus Gate to one that came out near the Beautiful Gate (Shushan or Golden Gate)where she met St. Joachim. They then went back into the tunnel that ran under the Gate to a special place in the tunnel where the Immaculate Conception occurred. Later the child of this union the Virgin Miriam of the House of David was taken to live in the Virgin Chambers near the Western Wall reserved for the Virgins of the House of David and she spent much time in prayer and contemplation in the Rose Garden (kiphonus). The whole concept of the Garden and the Bird's Nest is also to be found in Jewish mystical tradition.

The gate today called by the Muslims the Golden Gate is not the place of the original Golden Gate (Shushan or Beautiful Gate)according to the Catholic mystic Blessed Anne Emmerich. She identifies the present Golden Gate with the Gate of Moriah which was a new gate at the time of Jesus built by Nicodemus (Nakdimon). The Shushan Gate was further South of the Gate of Moriah and most likely in line with the Nicanor Gate. Blessed Anne Emmerich states:"The first gate which stood. on the eastern side of Jerusalem, to the south of the south-east angle of the Temple, was the one leading to the suburb of Ophel. The gate of the sheep was to the north of the north-east angle of the Temple. Between these two gates there was a third, leading to some streets situated to the east of the Temple, and inhabited for the most part by stonemasons and other workmen. The houses in these streets were supported by the foundations of the Temple; and almost all belonged to Nicodemus, who had caused them to be built, and who employed nearly all the workmen living there. Nicodemus had not long before built a beautiful gate as an entrance to these streets, called the Gate of Moriah. It was but just finished, and through it Jesus had entered the town on Palm Sunday. Thus he entered by the new gate of Nicodemus, through which no one had yet passed, and was buried in the new monument of Joseph of Arimathea, in which no one had yet been laid. This gate was afterwards walled up, and there was a tradition that the Christians were once again to enter the town through it. Even in the present day, a walled-up gate, called by the Turks the Golden Gate, stands on this spot."

The Lightning Flash of the Sefirot

The Golden Gate is also associated with the sefirah of Tiferet (Beauty) and Rachamim (compassion). I believe that this is because it was the gate used to reach an underground chamber under the heart of the Temple known as the Chamber of Rachamim or the Heart Chamber. The tunnel from the Kiphonus gate also led to this chamber. Today the Kiphonus Gate is sealed and there is a Shul known as the Kiphonus Shul or the Cave at the gateway. I believe this gate leads to a zigzag shalshelet-like series of tunnels under the Temple which is part of the mystery of the Divine Man and the Sefirot. This is also why the zig zag pattern is often found on ancient Jewish ossuaries. This zagzag chain-like pattern also represents the lightning flash, the Nehushtan and Jacob's ladder as well as the double helix dna strand and the Seder Hishtalshelut.

The Mishna also speaks of the mesibbahs which some consider to be mystical rooms approached by winding or zigzag passageways. This is thus a kind of mystical labyrinth deep under the Temple in which the passageways or tunnels lead to 10 hidden mystical worship rooms where each of the Sefirot were contemplated by the mystics and musicians. Csanady Gabor writes: "This word 'mesibbah' means by the lexicon 'party' or 'banquet' and the Jews use this word in this sense till today, but in this case it must be a room. In the most part of the reconstructions it is simple a long corridor or a long passage way with zigzag line. A few of researcher's think that it was a stepped passageway, but I do not think so." At the centre of the Jewish contemplative discipline is these concepts concerned with circles, spiral and winding staircases, ladders and passageways, Mystical rounds (galgalim),mesibbah (originally meant 'to curl up'), teli, shalshelet,circled locks of hair, the wheel (Galgal) and many more. It is a Jewish spiriuality based on doing spiritual mystical rounds with the purpose (takhlit)of making tikun (reparation)for the whole of Creation including all nations and individuals and returning all to its source in the Divine Will and Light of the Divinity.

Thus the Shalshelet with its mesibbahs represents a Jewish meditative way with 10 (or 14)stations similiar to the Catholic Via Dolorosa that winds through the old city of Jerusalem with its 14 stations. The Jewish 14 stations are the 10 mesibbah rooms plus the three gates of the Western Wall representing the letter shin and the three tzachtzachlot (sparkling lights) above the Crown (keter) of the Divine Man. The 14th station was the Golden or Shushan Gate itself. The number 14 represents David and the Davidic Messiah. The Kiphonus Gate represents the female mystical Rose called 'Shoshana' and the Shushan gate the male mystical Rose called 'Shoshan'. It may be that the above ground Temple is in the image of the Divine Man and his sefirot(Adam Kadmon) who is the Davidic Messiah and the subterranean mysteries of the sefirot are those of the Mirror who is the Shekhinah and Lady of Sorrows called Miriam and Zohar. Or it may be the reverse with the surface Temple representing the Mother and the subterranean the Divine Man her Son. The shalshelet can be seen as six vavs representing this Divine Man and the six petalled Shoshan (male Rose).

On the Hasidic website chabad.org it mentions that an underground hidden chamber was built by King Solomon to hide the Ark in times of Trouble. The article states " I am asleep, but my heart is awake (Song of Songs 5:2). Our sages tell us that “When King Solomon built the Holy Temple, knowing that it was destined to be destroyed, he built a place in which to hide the Ark, [at the end of] hidden, deep, winding passageways.”[Mishneh Torah, Laws of the Holy Temple, 4:1; Talmud, Yoma 53b.]It was there that King Josiah placed the Ark twenty-two years before the Temple’s destruction, as related in the Book of Chronicles.[II Chronicles 35:3; Mishneh Torah, loc. cit.]...Thus, the underground chamber built by Solomon is much more than another “part” of the Holy Temple. The fact that it was constructed for the express purpose of containing the Ark means that it is of a piece with the “Holy of Holies”—the very heart of the Temple and its raison d’ĂȘtre...In other words, the Holy Temple was initially designed and built to exist in two states: a revealed state and a concealed state. Accordingly, there were two designated places for the Ark in the Holy Temple—the above-ground portion of the Holy of Holies, and the chamber hidden at the end of “deep, winding passageways.” ...The paths to this chamber are hidden, deep and winding..." This seems to confirm that these deep and winding passageways or tunnels are in the form of the shalshelet. It would seem that the tunnel with the chamber recounted in Catholic tradition as the place of the conception of the Virgin is this very Chamber where the Ark of the New Covenant was conceived. The Chabad article seems to think that the Ark from the First Temple may be hidden there whereas 2 Maccabees 2 reveals that this Ark is Hidden in a cave on Mount Sinai. However the second Ark built for the Second Temple may have been hidden here which is why the Romans only saw an empty Holy of Holies.

Blessed Anne Catharine Emmerich states: "...Joachim was afterward conducted by the priests to the entrance of the subterranean passage that ran under the Temple and under the Golden Gate. This was a passage set aside for special purposes. Under certain circumstances, penitents were conducted by it for purification, reconciliation, and absolution. The priests parted from Joachim at the entrance, and he went alone into the narrow, gradually widening, and almost imperceptibly descending passage. In it stood pillars twined with foliage. They looked like trees and vines, and the green and gold decorations of the walls sparkled in the rosy light that fell from above. Joachim had accomplished a third part of the way when Anne met him in the center of the passage directly under the Golden Gate, where stood a pillar like a palm tree with hanging leaves and fruit. Anne had been conducted into the subterranean passage through an entrance at the opposite end by the priest to whom she and her maid had brought the offering of doves in baskets, and to whom also she had told what the angel had revealed to her. She was also accompanied by some women, among them the Prophetess Anna...After this, Joachim and Anne, praising God, turned toward the outer gate of the passage. They went under an arch into a space like a chapel where numerous lights were burning. Thence they passed to the gate where they were received by the priests who accompanied them back..." Thus we see from Emmerich that Joachim entered the subterranean tunnel system near the Golden Shushan Gate and that Chanah (Anne)entered at the opposite end at the Kiphonus Gate we now know as Warren's Gate.

Some scholars of the Temple believe that that the Wood Chambers of the First and the Second Temples were in different places. The Wood Chamber of the First Temple is believed to be under the Chamber of Stone and Jewish sources state that the subterranean Chamber where the Ark was hidden is under this wood chamber. This places the Shaar ha Delek (Gate of the Wood) and the Wood Chamber much closer together in the south western corner of the Temple. Some speak of the prophet Jeremiah (who took with him King Zedekiah's daughters) taking the Ark of the Covenant and the Stone of Jacob via these subterranean tunnels into the Cave of Zedekiah (also called Solomon's Quarries)which also led to tunnels elsewhere. Legend states that one such tunnel came out near Jericho (which is 13 miles from Jeruslaem). It is said that King Zedekiah tried to flee through this tunnel but God sent a deer on the surface to follow him and the Babylonians were able to catch him at the Jericho end of the Tunnel. Jeremiah and the Royal Princesses Sukkota (called Istnofret by the Egyptians) and Tamar Taphah (also called by the Egyptians Tia) escaped with the Ark on a tunnel leading to the south west towards Egypt. This tunnel of the cave system was said to go for 18 miles. On the way to Egypt Jeremiah detoured to the South to hide the Ark at Mt Sinai. Jeremiah and the princesses recieved a palace from Pharoah in Tahpanhes. They were the daughters of the Egyptian Princess (who was part Jewish)who married Zedekiah and was called Tzaddah or Tzadikah. Her mother was Queen Bint-Anath (Bat Osnat)of Egypt the Jewish daughter of Pharoah by his Jewish Queen Istnofret (Asenath).

Joachim and Chanah meeting at the Golden Gate

The Jewish mystical term 'hishtalshelut' comes from the word 'shalshelet' and means a chain of events beginning with the first Act of Creation until its many varied forms in the physical world. This is known in Hebrew as 'Seder Hishtalshelut'. Both Hasidic Jewish and Luisan (Divine Will) Catholic spirituality teaches a way to ascend (or descend)into the inner reality/intelligence (sekhel)in each created thing and contemplating via the order of the chain(seder hishtalshelut)leading one back to the First Act which is the the single and unifying Act of All which flows forth from the Divine Will. This is part of the mysteries of doing "the Rounds in the Divine Will"(galgalim/gilgulim).This process leads to a great reparation (tikun)that unites the traces (reshimu) of the Divine Will in all created things back to its source in the divinity.This gives back to the Divinity all the glory (kavod) he is due. This is connected to the mystery of the crown (keter) of Adam Kadmon (the Divine Man) from which the process of hishtalshelus originates.

The shalshelet's first use is in Genesis 19:16 and the shalshelet is above the second of the double mems in the word vayitmahmah (and he lingered). In Genesis 24:12 the shalshelet is above the mem of the word vayomer (and he said) and in Genesis 39:8 it is above the aleph of of the word yitmaen. Thus the mem mem aleph is 40+40+1=81 and 8+1=9 and the fourth shalshelet in Leviticus 8:23 is above the chet in the hebrew for 'he slaughtered it'. The chet is the number 8 in gematria and the word chai (life) is the number 18 which is 2x9. Thus the mystery of the shalshelet also alludes to the mystery that is the tripled nines (999). In Jewish tradition the footsteps leading to the coming of the Messiah son of Joseph are 999 footsteps (also see the 'Kol ha Tor'). The 'Zohar' discusses the mystical understanding of the 10 Hebrew cantillations and it associates shalshelet with the teruah blast of the Shofar. The teruah is a series of nine notes divided into 3 groups of 3. The shofar is a ram's horn and leads us back to the Ram slaughtered in Leviticus 8:23 where the 4th shalshelet appears. The mystery of the 101 blowings of the Shofar connected with the mystery of the teruah and Yom Teruah is connected in Jewish tradition with the 101 tears of the Mother on the sacrifice of her Son. Jewish traditions on the 101 blasts of the shofar link it to the tears of the mother of Sisera who Yael slaughtered and also to Sarah's tears on hearing of the binding of Isaac. The Archangel Michael's name also adds up to 101 in gematria and thus alludes to the messianic blowing of the Shofar. Also the Hebrew word for the Divine Face 'Anpin' is 101 in gematria.
Our Lady's statue in Akita Japan wept 101 times

The cantillation of shalshelet is written as a zigzag line or lightning flash over the word in the Hebrew text. The concept of the lightning flash is also linked to the two lameds (L) of the word Shalshelet as lameds are also a form of the lightning flash. This also represents the lightning flash of the Sefirot also representing the process of seder hishtalshelut like the links of a chain. The four letters mem mem aleph chet also refer to the four faces of Genesis 1. The first mem represents the ultimate son of Abraham who is the Messiah, the second mem represents the daughter of Sarah who is the sorrowing Lady of Israel and mother of the Messiah, the aleph represent the aluph (prince or Chief)Joseph, and the chet represents the woman Tzadikah who comes teaching about Divine Life and the total self giving and nullification (the concept of mystically slaughtering one's own will and embracing the Divine Will).

The mystical book "Zohar" reveals the mysteries of Miriam who is also called Zohar. Hidden within a mystical study of Jewish mysticism and the Hebrew musical cantillations is revealed cryptically the mysteries of the concealed subterranean part of the Jewish temple. Zohar Bereshit discusses the cantillations marks and shalshalet as part of the mysteries of the Shekhinah who is called Miriam and Zohar among her many names and titles. "The Shekhinah is an offering for the Holy One, blessed be He, which he receives with both the right and the left arm, and with the body. So when she ascends to him, she should be joined with him with all ten Sefirot, because there can be no holiness with fewer than ten, which is his own holiness. Therefore, when a person wishes his prayer to ascend, he should raise it with all the vowels. If the Serpent plans on disrupting the prayer, one should prepare a slingshot against it, and the secret behind its issue lies in Zarka Makef Shofar Holech Segolta.

Rabbi Simeon opened saying: Listen, all you celestial beings. Gather, all you earthly beings, the masters of the Yeshivah above and below. Elijah, upon an oath, ask permission from the Holy One, blessed be He, to come down here because a great battle awaits you. Come down, Chanoch M'mana, you and all the masters of the Yeshivot under your charge. I did not do this for my glory, but for the glory (kavod) of the Shekhinah.

He began again saying: Assuredly by the cantillation mark, Zarka, the prayer should be elevated to that known place, just as one aims the stone in a slingshot. Just as one aims the stone carefully, so as not to miss the target, so should thought be elevated with devotional prayer, which is the crowned and all-inclusive stone. Of Her it is said that whoever stands upright should stand upright with the mention of the Name.

In that place, where he elevates her to her husband, one should not stop praying, even though a snake is wound around his feet and even though it is written: "And you shall bruise his heel" (Genesis 3:15). Nevertheless, the stone is hinted at by the letter Yud in Ya'akov, as it is written: "From thence from the shepherd, the stone of Yisrael" (Genesis 49:24). One should not stop at that place from where she was taken. One should elevate her from the Middle Pillar to the Ain Sof. When he brings her down, it is said of him: Whoever kneels, kneels with the mention of 'Baruch' (May he be blessed), because he should bring her up to the Infinite Purpose (takhlit), and not cause any separation between her above or below.

Sometimes he is her husband the letter Vav, the Tzadik, who includes six parts of the two legs. Then she descends toward him the two legs. But at other times, he is her husband the letter Vav, which includes six parts of the two arms. Then she ascends through the two arms. At other times, he is her husband between Abba and Imma, the son of Yud-Hay, and she should be elevated there to him. At other times the letter Vav is inserted between the two letters Yud, like this: Aleph. Then she should be elevated to him. When she ascends, it is written of her, "The stone which the builders rejected has become the head stone of the corner" (Psalm 118:22).
The letter Aleph is made up of a middle diagonal vav with two yuds on either side
When she rises up to the Head of all Heads the angels ask, 'Where is the place of His Glory to admire Him?' And when she rises in the form of Aleph, she becomes Keter, a crown on the head of the Aleph. When she descends to a point below. So when she rises, she is called a crown according to the secret of the intonations, and when she descends, she is called a point. When she joins with him, it is in the form of the vowel Shuruk. When she is a crown on the head, she is named after the letter Zayin. The sign of the covenant, consists of this, because it is the seventh letter in all.

Indeed, this stone is the construction for all the worlds. Because of this, "But you shall have a perfect and just weight (lit. 'stone')..." (Deut. 25:15). She is a measurement between each and every Sefirah, and every Sefirah amounts with her to ten. Her size is the letter Vav. Through her, every cubit (amah) between each and every Sefirah becomes ten cubits. This is the secret of the verse: "Ten cubits shall be the length of a board" (Exodus 26:16) and between them all. She is ten between every Sefirah and ten multiplied by ten totals one hundred, and when Me'ah ('one hundred') is reversed, amah (one cubit).[note 100+1=101]

Each and every measurement is called a World. Every one is a Yud and a Vav a size and a measurement. The Vav is the weight and the Yud is the measurement of it. The size of the measurement is five cubits long and five cubits wide. This corresponds to the size of every firmament, which is 500 parasangs long and five hundred parasangs wide. This is the two Hays.

So here you have the stature of Zeir Anpin in the letters Yud-Hay-Vav-Hay, because the letter Vav is Tiferet of the heavens. Its five firmaments are called "the heavens." The five firmaments included in 'the heavens.' The upper five are the 'heavens of the heavens.' These are Hay-Hay. The letter Vav is their sixth. Yud is the seventh, and seven plus seven total fourteen. Here are those lands, seven upon seven lands that cover each other like rings of an onion. And the two eyes are their hints.

The Yud is called a small, or short, world. The Vav is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short a person should not pray at length...One should pray at length as in 'to fall down, "And I fell down (Va'etnapal) before Hashem, as at the first..." (Deut. 9:18). Everything is in the two Mems,(one open and one closed mem) with Yud as a point in the middle, which forms the word Mayim (waters). From the aspect of Chesed, one should pray at length.

Adam Kadmon -the Divine Man in the form of the Yod-Hay-Vav-Hay

In the holy name, Yud-Hay-Vav-Hay ascends to the revia. And one should prolong this intonation, which is the secret of the Teki'ah (long blowing of the Shofar). To make it short is at the aspect of Shevarim (short blowings of the Shofar). The middle, which is neither prolonged nor shortened, is Teru'ah (a succession of tremulous notes of the Shofar). This is the Middle Pillar and Shalshelet, which chains both to the holy Shekel.

Corresponding to the revia, which ascends, there is the Cholam. The Shevarim, is equivalent to the Sheva. In this one should raise his voice and in the other, one should lower his voice. Because of this, it is Shevarim. This is done in secret, as it is written of the Shekhinah in the lower world: "But her voice was not heard" (I Samuel 1:13). Teru'ah is Shalshelet. This is the Yud. This is Segolta.

He said: Zarka, Makaf, Shofar Holech, Segolta. The Point of the right, is 'Hashem reigns.' The point of the left, is 'Hashem reigned.' The point of the middle, is 'Hashem shall reign.' Rabbi Acha said: 'Hashem reigns' is the supernal world, 'Hashem reigned' is Tiferet and 'Hashem shall reign' is the Ark of the Covenant.

The Revia is for raising the voice, the Tevir of the cantillation marks is for lowering the pitch. Shalshelet holds to the two columns like a chain. It is like the Revi'i, with which one prolongs the word. It is a point like the Cholam. There is no point that does not have a corresponding cantillation mark. For example, the vowel Segol corresponds to the Segolta intonation, the vowel Sheva corresponds to the intonation Zakef gadol. There is always a vowel corresponding to a cantillation mark for all those who know the hidden secrets
."[Zohar Bereshit] In order to fully understand this part of the Zohar one needs to have an undertanding of the Hebrew vowel points and the Hebrew cantillation marks as well as an understanding of the Jewish mystical teachings and the Temple. Eventhough this passage does allude to the Hebrew musical teachings and the secrets of the concealed Temple- these are only tools or signposts to the mysteries of the Jewish meditation and comtemplative modes of worship that led one in to the Divine Song. This is a joining or cleaving of the soul to the Divinity in spiritual and mystical union. This is the dying to the self and the human selfish will in order to unite and cleave to the Divine Will. Yeshuah said :"I came not to abolish the Torah and the Prophets but to fulfill them ...not one yud or one tag will pass away from the Torah until all is fulfilled..."

In order to understand the above passage of the Zohar it helps to know that the two yuds mentioned above are considered to represent two stones. These are the marble stones in the story of the ascent of Rabbi Akiva connected to the word 'mayim' (waters- mystery of the double mem) and shysh (marble- mystery of the double shin). Marble (shysh- shin yud shin) is white and thus alludes to the sefirah of Chesed (mercy/loving kindness)which shine forth as 13 dazzling white mems. The slingshot refers to King David fighting Goliath (who represents the Serpent). Jewish tradition says that the five stones of David's slingshot miraculously merged and became one just as the 12 stones gathered by Jacob miraculously became one stone. The five stones of David represent the first five words of the 'Shema Yisrael' and the sixth word Ekhad(One/Unity) represented the new merged stone. The sixth letter of the Hebrew Alphabet is the 'vav'. Just as the number 13 and mem the 13th letter of the alphabet is associated with the merged stone of Jacob's Pillow. Thus the stone of David's slingshot represents the male six petalled Rose (shoshan)as the Lily of David/Joseph and the Stone of Jacob transformed into the Rose of Jacob is the 13 petalled female Rose (shoshanah).

The word Ekhad (One/Unity) is 13 in gematria aleph= 1, chet=8 and dalet=4. Interestingly Ekhad is mentioned three times in Genesis 1-2 and each time it is in a 13 word verse. The first mention of ekhad is in Genesis 1:5 "And there was evening and there was morning one day (ekhad yom)". This passage represents the mystery of the Incarnation. The Evening represents the female Sabbath Queen and the morning the Lord of the Sabbath. The day (yom- yud vav mem)refers to the dimension of time which is called Galgal ( wheel or circle representing the Womb)by the Jewish mystical tradition (see Bahir and Rabbi Abulafia). This is the mystery of the womb and Incarnation. The three letters of yom represent yud-Yeshuah vav-Joseph mem- Miriam. The second mention of ekhad is Genesis 1:9 "Let the waters (mayim) under the heavens (shamayim) gather into one place (ekhad makom)". Mayim refers to the Mother and Shamayim to the Son and the makom to Joseph. This is the dimension of space associated with the Teli (Axis/Yesod). The word makom has the double mem with the kav(Ray of Light)in its midst. The third mention of ekhad is in Genesis 2:25 "So a man shall leave his father and his mother and cling to his wife and they shall become one flesh (ekhad basar)." This is the dimension of human souls and the heart of flesh (basar leb). [for more on this see Rabbi Ginsburg's article ]These passages refer to the virginal nuptial unions of Yeshuah, Miriam and Yosef.

The 12 stones also allude to the twelve stones set up by the Joshua and the Israelites at Gilgul as one stone circle. The mystery of the cantillations is also alluded to here. The 10 commandments (words/statements)are divided into 12 when using the lower cantillation (known as tama kadma or taam tahton). This lower cantillation represents the concept of lowliness of the female who observes (shamor)them. The upper cantillation (known as tama tenina or taam elyon)which divides them in to 10 is the male concept of zachor (remember).

This also refers further to the the six word Shema Yisrael seem as yichud ha-elyon and the six word response as yichud ha-tahton. Chabad Hasidism associates these terms with the concept of yesh (yud-shin)meaning 'being' and ayin meaning nothing. When we use the phrase yesh v'ayin (yesh and ayin united (yichud)) it alludes to the concept of Yeshua (yud shin vav ayin). Yichud ha Elyon refers to lifting our worship up to God through becoming nothing and Yichud ha tahton receiving from God. In "the Paradoxical Ascent to God " by Rachel Elior and Jeffrey Green they state: " Habad distinguishes between a dual unification: upper unity (yihud ha-elyon) and lower unity (yihud ha-tahton). The higher unification is the focus of spiritual worship, and it means the annihilation of the world and its inclusion within the godhead by the deliberate effort to transcend the boundaries of existence and break through the confinement of the Yesh, time and place. This unification is called 'the transformation of the Yesh into the Ayin,' 'annihilation of the Yesh,' the 'stripping away of corpeality', 'communion with God' and 'ecstasy', and it refers to the divine will to annihilate itself. The lower unification means the influx of divinity from upper realms to lower realms, from Ayin to Yesh, and its infusion in to the world,in 'the details of the Yesh', in the material and corporeal dimensions by means of the Torah and the commandments. The purpose of the lower unification is to impart the essential meaning to divine worship in reality as an expression of the divine will to be realised and revealed in the opposite of its essence..."

Monday, July 06, 2009

Likutey Moharan #65 and Ruth

In Likutey Moharan 65 Rebbe Nachman of Breslov discusses Ruth 2:8-9 to explain the deep mysteries of the ten sefirot of the Divine Man (Adam Kadmon)as they are mirrored in the Lady of Israel who is the divine King's mother, daughter and sister-spouse. Boaz (the husband of Ruth and Y-dna ancestor of King David) signifies here the mighty one who comes (bo-aoz) and Ruth represents the Lady of Israel. Jewish mysticism speaks of the Apple Orchard or Field whose trees are the sefirot. Those who adore God through the Shekhinah (sorrowing Lady of Israel) are called the Friends (chaverim)and Reapers of the Field (sadeh). The drawing of the waters (mayim) refers to the Well and tears of Miriam. The two young men are a great mystery. They signify the two young men (angels/messengers) that delivered Lot from Sodom, they are the two young men of the story of the binding (akeidah) of Abraham and Isaac, they are represented by the two young men Joshua and Caleb. They are the two angels Metatron and Sandalphon. They signify Yeshuah (Jesus) and St.Joseph. They are represented by the two young men of the Gospel accounts John the Beloved and John Mark.

Da ki yesh sadeh v'sham g'delim iyl yanot v'asavim yafim v'naiym meod Know because there is a field and there great trees and very pretty and lovely grasses (plants).

The Breslov Rabbis and the Tikuney Zohar refer to the 'sadeh'(field) as the Shekhinah and in her field souls grow spiritually by feeding on her fruits. This Field is revealed on the mystical level of interpretation in the first chapter of Genesis with the ten words (statements) of creation representing the 10 sefirot. This Field alludes to the mystery of Isaac and Rebecca and their two sons Jacob and Esau. Jacob and Esau are united through the mystery of Joseph. The mystery of Joseph, as the Hidden Tzadik and the revelation of the ultimate Tzadik Messiah son of Joseph (along with the mystery of the Sorrowing Mother Miriam), is central to the Likutey Moharan of Rebbe Nachman of Breslov and Uman. Likutey Moharan must also be interpreted with the understanding that Rebbe Nachman is revealing the great mysteries and secrets of the Tabernacle, Temple and Ark of the Covenant. This mystery of Ruth and Boaz is connected with the two Cherubim of the Ark as revealed in the 17th century work 'Megaleh Amukos' by Rabbi Nathan Nata Shapiro. The 'Megaleh Amukos' reveals the connection between Ruth and Boaz, the Cherubim and the concept of the two eyes. Rebbe Nachman in 'Likutey Moharan # 65' discusses this mystery of Ruth and Boaz in greater mystical depth. The threshing floor in the story of Ruth and Boaz alludes to the Tabernacle and Ark at Shiloh on the threshing floor. Shiloh is part of the inheritance of Joseph and Joseph guarded his eyes for 13 years. Joseph represents the six petalled Rose-Lily (shoshan)and the 13 years allude to the 13 petalled rose-lily (shoshana)which is the mystery of the 'Shoshanim' in the Tabernacle and Temple. Joseph guards and protects Her (the Shekhinah) who is the 13-petalled Rosa Mystica (Shoshanah).
The six petalled Madonna Lily

V'godel y'kar y'fi ha-sadeh v'gidulav iy efshar l'saper and the great precious beauty of the Field and its great produce (growth) is impossible to tell.

Ashrei ayin r atah zot Happy the eye that sees her.

Here it refers to the great mystery of the Lady of Israel who is the second and created light (vayhi or) of Genesis 1 who is called the Well of Miriam and the dark waters. She is the prototype for all souls- the Mother of All the Living. She is the well-watered field or garden. She is the community of Israel (Keneset Yisrael). The ayin (eye) here represents Ayin Suf (the Father)who beholds his daughter the masterpiece of his creation.

V'ilyanot v'asavim hem b'hinat n'shamot kidoshot hagd'elim sham And the trees and the grasses they are types of the holy souls (neshamot) that grow there.

This Lady is also seen as the Community of all the souls of Israel (Kehilla /Ekklesia / Church) who are clothed with the graces coming via the mystical Field as the mediatrix of All Graces. This field has two levels of meaning. Firstly it represents the Kingdom in the World to Come and secondly God's Community on Earth.

V'yesh kamah v'kamah n'shamot arumot shehem naim ve nadim mikhutz lasadeh And there are a great many naked souls (neshamot) that they are lost and wandering outside the Feild. Umamtiynim umtzafim al tikun (they are) waiting and longing for reparation (tikun). Sheyukhlo lashuv v'likhnes el m'komam That they go and return and resume their places.

Rebbe Nachman stresses the need for reparation- especially for those souls who have no garments (graces and good deeds). This refers firstly to those who are outside Our Holy Mother the Kehilla on Earth and secondly to those holy souls in purgatory that also need our prayers and acts of reparation. We also notice his use of the word 'umtzapim' which refers us to the Amidah.

V'gam aflu n'shamah g'dolah shbah t'luyim kamah n'shamot lifamim k'shehi yotzef lakhutz kasheh lah lakhazar lasham And also even a great soul that depend many souls, when it goes outside, may have difficulty to return there.

Even those souls who were destined for greatness and they led many others are in great danger if they break from the Community of God's people. Great reparation is needed to clothe them again.

V'hem kulam m'vakshim umtzapim al ba'al hasadeh And they everyone were pleading and longing for the Master of the Field.

Rebbe Nachman for the second time uses the phrase 'umtzapim' (and longs for). Firstly the souls long for reparation and secondly they long for the Master of the Field who is able to make this great reparation for them. the Talmud states that the first question that will be asked after death is "tzipisa liyeshuah?" (Did you long for Salvation?)which they also interpret as "Did you look and long for the Messiah?". The 15th blessing (orginally the 14th)of the Shemoneh Esrei (Amidah) refers to this phrase 'umtzapim liYeshuah' in regards to the coming of the Davidic Messiah and his longed for salvation (yeshuah). Here Rebbe Nachman cryptically reveals that the Master of the Field, who can repair even the most lost and naked souls, is the Davidic Messiah called Yeshuah. This Messiah is the Son of Jospeh. Rebbe Nachman elsewhere refers to the 'garments of yesha' (the garments of salvation). This reminds the reader of the parable of Jesus (Yeshuah)about the garments of the wedding guests.

Sheyukhal l'hitasek b'tzorekh tikunam that involves himself in the needs of their reparation. V'yesh n'shamah shetikunah al y'dei mitah shel ekhad or al-y'dei mitzvah v'avodah shel ekhad And there is a soul that reparation is through (literally by (or at) hand) a death of the One (ekhad) or through (literally by(or at)hand)a good deed (mitzvah and divine service (avodah) of One (Ekhad).

Here Rebbe Nachman of Breslov refers to this Master of the Field as the 'Ekhad' of the Shema. He is both the Messiah and Adonai. He also refers to the Master's two hands- the right male hand or arm represents 'chesed' (lovingkindness/ mercy)and 'gedullah' (Greatness)by the one who was at (the Master's) hand for 30 years (St Joseph the Tzadik) and the left female hand of Gevurah (power) and judgement (din)who stood at hand at the Death of the Master- his Mother the sorrowing Lady of Israel. Later Rebbe Nachman also refers to them as the two eyes of the Master who gaze. St Joseph who is the penultimate Tzadik and the other Tzadiks who share iin his charism (spirit/ soul)are types of him and the ultimate Master of the Field. Abraham and Sarah are also types of these two hands. In section 3 of # 65 of Litkutey Moharan Rebbe Rachman states that the Takhlit (Purpose/end/telos) is Ekhad. "On that Day, God, he will be Ekhad and His Name will be Ekhad".
St Joseph the Hidden Tzadik with the six petalled Rose-Lily which is the Star of David