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

Monday, 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


JesusOverIsrael said...

enice to meet you.

i am a former breslover chassid, na nachnik, who converted to christianity in 2000 in tzefat.

please write to me at: mpkinusa@yahoo.com, as i have many questions to ask you.

are you familiar with this site:


and this:

JesusOverIsrael said...

isnt this a kind of contradiction:

I do not hold with antinomianism or replacement theology. I am loyal to the infallible teachings of the Catholic Church and obedient to the Pope.

the catholic church created replacement theology, which it calls enhancement theology.

please explain yourself if you can.