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, November 13, 2009
Recently I have learnt of the Seven-Part Chaplet Rosary of Father Stanley Smolenski. The following Hebrew Catholic Rosary is based on that with my own adaptions.
St Bernard tells us that the Virgin Mary (Miriam HaKedosha)is to be found on every page of Scripture. When we read Scripture on all levels, including its allegorical and anagogical/mystical levels, we see the concept of Miriam (in the mystery of the Incarnation) in Eternity. She in time is born later but in the mind of God She in the mystery of the Incarnation was the first of all his thoughts outside of Himself. St Maximillian Kolbe reveals the mystery of Miriam in Eternity united to the the Holy Spirit being present mystically throughout all things. She is the Mother of all. She does this by living and dwelling fully in the Divine Will. She appears mystically throughout salvation history from Eternity as the Shekhinah (female Presence),as the Fire, as the Sabbath Presence and Queen, as the Matronita, as the female Wisdom and Torah, as the Well or Vessel, the Mystical Sea and Waters, as the Rainbow and all the holy Women of Israelite History are types pointing to her mysteries. She is a creature but united to her Son, in the mystery of the Incarnation, she is also the Model of All- she is the Model of the Universe. Miriam ha Kedosha is the immaculate created likeness of God and all souls find their source in her. She is the Mystical Moon and the Dark Night and the Dark Waters, the Mystical Rose, the immaculate mirror of the divine Heart, the Tabernacle and the Ark of the Covenant, the Davidic Queen Mother (G'virah), the mystical Temple of Gold, the Chariot and Throne of God and His created Glory and Splendour (Zohar). Everything in Scripure and in Catholic and Jewish Tradition points to Her and her Son, thus bringing back to the Thrice Holy God all the Glory that He is due. In her self she is nothing but the humble hand maid of the Lord, in Him she is everything- Bakol the Daughter of Abraham. The Mystical Book of Bahir (63) proclaims her as the Mother, Sister/Spouse and Daughter of the Divine King through whom we must gaze in order to enter the Divine Heart.
Rebbe Nachman Of Breslov writes of the Mystical Miriam as the Lady of Sorrows in the context of the death of the Red Heifer, the drying up of the waters of the Rock (which is called Miriam's Well)and the death of Miriam as written in Numbers 19-20: "Know that there is a soul in the world which, through her, explanations and interpretations of the Torah are revealed. And this soul suffers great suffering. "You shall eat bread with salt, and drink water by the measure, for this is the way of Torah" (Avot, chapter 6). And all expositors of the Torah receive from this soul. This soul – all Her words are like burning coals. For it is impossible to receive and draw the waters of Torah except for a person whose words are like burning coals, as it is written (Jeremiah 23): "Is my word not like fire." And when this soul falls from the level of "Is my word not like fire," and Her words are no longer like burning coals – Her words cool down – then She dies. And when She dies, then the explanations of Torah that are drawn by Her also die, and then all the expositors of the Torah are unable to achieve any interpretation in the Torah. Then dispute breaks out over the tzaddikim. For the essence of dispute in the world is created by the disappearance of explanations of the Torah, for an explanation is the answer to difficult questions and arguments. And this is as it is written (Exodus 20), "midbar tzin" (the wilderness of Tzin) – representing speech that is "chilled" (metzunan), where Miriam died – representing the soul suffering the bitterness of subjugation for the Torah. And then the well (beer) disappeared – the embodiment of explanations (biur) of the Torah. And then "The nation argued with Moses" – the dispute that consequently arose." (Likutei Moharan Kama 20, 1)." When the Marian interpretation (biur) of Scripture (symbolised by the Well (beer) of Miriam)is not emphasised then the teachings of the Faith become dry and stagnate into a form of intellectualism that brings death to the soul and conflict to the community.
Devorah of the blog Shirat Devorah writes in her blog on "Miriam's Well #2":"Water assists the digestive system to break down food, and the water within the bloodstream carries those nutrients to all parts of the body. This represents the mission of all Jewish women: to bring the well of living water - Torah - to nourish all segments of the Jewish people, even those who totally lack knowledge of it. Thus we find that, while still in Egypt, Miriam devoted herself to small children, and her heroic efforts led to the annulment of Pharoah's decree against children. Consequently, it was in her merit that the well water came, since water represents the universal dissemination of Torah. Thus, when a mother, sister or teacher educates a child, we witness the modern-day "living waters of Miriam" sustaining the Jewish people in exile, making it possible to go peacefully throughout our current "sojourn" in the "desert" of exile.In addition to providing water to drink, Miriam's well also made it possible for the mitzvah of taharas hamishpachah (family purity) to be fulfilled. There was no other source of water in the desert, so Miriam's well served as a mikvah, enabling children to be born throughout the forty years.The custom of drawing water on Motz'ei Shabbos (to draw from the well of Miriam) is cited in the Alter Rebbe's Shulchan Aruch..."
The Jewish tradition in Perkei Avot 5:6 mentioned that the 'mouth of Miriam's Well' was created on twilight of the Eve of the Sabbath as one of ten concepts whereas other traditions speak of the 'Well of Miriam' being created on the twilight of the second day. This mouth is symbolic for malchut (kingdom) and Shekhinah (female Presence) as the mouth represents the tenth Sefirot of Malchut/ Shekhinah in the Jewish understanding of the Divine Face. The tenth Sefirot is also associated with the Sabbath rest in Kabbalah. Thus the 'Well of Miriam' (Upper Mother) and the 'mouth of Miriam's Well' (Lower Mother) are referring to two different but interconnected mysteries. This is also the mystery of the tenth Red Heifer. This mouth is the Nukvah (female)who brings the Kingdom to its fullness in dwelling in Divine Will [on earth as it is in heaven] by Faith (emunah), in the era of the Sabbath Rest which is the triumph of the Shekhinah as Fully Crowned Sabbath Queen and the reign of the Divine Heart over the Earth.
This mystery of the Sabbath and Miriam's Well is also alluded to in the Talmud in tractate Shabbat 35a: "...Abaye saw Raba gazing at the West. Said he to him, But it was taught, 'As long as the face of the east has a reddish glow?' Do you think that the face of the east is meant literally? he replied. [It means] the face which casts a red glow upon the east, and your token is a window. 'R. Nehemiah said: For as long as it takes a man to walk half a mil from sunset.' R. Hanina said: One who wishes to know R. Nehemiah's period should leave the sun on the top of the Carmel, descend, dip in the sea, and reascend, and this is R. Nehemiah's period. R. Hiyya said: One who wishes to see Miriam's well should ascend to the top of the Carmel and gaze, when he will observe a kind of sieve in the sea, and that is Miriam's well. Rab said: A moveable well is clean, and that is Miriam's well. Rab Judah said in Samuel's name: At twilight, as defined by R. Judah, unclean priests may perform tebillah. According to whom? Shall we say, according to R. Judah [himself]? but it is doubtful! But if it means twilight, as defined by R. Judah, according to R. Jose; [why state] priests may perform tebillah then-it is obvious!— I might think that twilight, as defined by R. Jose, is a continuation of R. Judah's; [therefore] we are told that R. Judah's twilight ends and then R. Jose's commences. Rabbah b. Bar Hanah said in R. Johanan's name: The halachah is as R. Judah in respect to the Sabbath, and the halachah is as R. Jose in respect to terumah. Now, as for the halachah being as R. Judah in respect to the Sabbath, it is well: this is in the direction of stringency. But in respect of terumah, what is it? Shall we say, for tebillah?it is doubtful!..."
This passage of Talmud is highly mystical and can truly be only understood by one who delves into the mysteries of the Mother as taught by the Zohar, Rebbe Nachman and the other Jewish mystics. While one can study and read Talmud on the strictly legal and intellectual level of Halakhah the Chasid ascends to the higher levels of Aggadah. Those who have been reading my posts will instantly recall that the West refers to the Shekhinah and thus Raba is gazing at the Shekhinah and its mystery connected with Ephraim. It alludes to the two different twilights of the Creation week connected with Miriam's Well. The twilight of R. Judah reflects the mission of the Well of Miriam coming from the midst of the House of Judah. The twilight of R.Jose (Jose is a variant of Joseph) reflects the mission of the 'Mouth of Miriam's Well' coming from the House of Joseph (the Lost Tribes in Europe/Edom). The 'terumah' is the lifted offering (which symbolises the lifted offering of the Mass). This alludes to the parashat Terumah in the Book of Exodus which tells of the mysteries of the Tabernacle and its furnishings. This leads us also to the hidden 'terumah' in Genesis 1. Starting with the first tav in the Torah in the word Bereshit one counts every 26 letters until it spells out the word 'Terumah'. The tebillah refers to water purifications which also alludes to the mayim (waters) and yammim (seas) of Genesis 1 connected to the mysteries of the Shekhinah and her Son. A fuller discussion of this passage and its mystical significance will be given in a separate blog entry.
On Sundays we pray The Primordial Mysteries (Kadmon ha Sodot) with a special interior focus on God the Father. The five meditations are:
1. Creation and the Well of Miriam (Bereshit v'ha Be'er Miriam)
2. Exile of Adam and the Shekhinah (Galut Adam v'ha Shekhinah)
3. Reparation of Abel and the Voice of the Shekhinah (Tikkun Abel v'ha kol ha Shekhinah)
4. Ascension of Enoch and the Chariot of Lady Wisdom (Ilui Henoch ve Merkabah Hokhmah)
5. Reparation of Noah and the Matronita (Tikkun Noach v'ha Matronita)
Miriam and the Red Heifer
Our Father [version 1]: Avinu b'shamayim, yehi shimkha kadosh, vay'hi malkhutkha bo, yehi ratzon k'mo b'shamayim ken yehi b'aretz, ana hayom ten lanu lakhmaynu temidit, u-mekhol lanu khataeynu, ka-asher anachnu mekholim lakhotim lanu, veal t'vienu liday nissayon veshomrenu mi-khol ra. Amen
Our Father (version two)
אָבִינוּ שֶׁבַּשָּׁמַיִם, יִתְקַדֵּשׁ שִׁמְךָ,
Avinu sh'bashamayim, yitkadesh shimkha
תָּבוֹא מַלְכוּתְךָ, יֵעָשֶה רְצוֹנְךָ
tavo malkhutkha, yaasah ratzonkha
כְּבַשָּׁמַיִם, כֵּן בָּאָרֶץ.
k'bashamayim, ken baaretz
אֶת לֶחֶם חֻקֵּנוּ תֵּן לָנוּ הַיּוֹם
et lekhem khukenu ten lanu hayom
וּסְלַח לָנוּ עַל חֲטָאֵינוּ
u-silach lanu al khataeynu
כְּפִי שֶׁסּוֹלְחִים גַּם אֲנַחְנוּ לַחוֹטְאִים לָנוּ
kifi shesolkhim gam anakhnu lakhotim lanu
וְאַל תְּבִיאֵנוּ לִידֵי נִסָּיוֹן
veal t'vienu liday nisayon
כִּי אִם חַלְּצֵנוּ מִן הָרָע.
ki im khal'tzenu min hara
כִּי לְךָ הַמַּמְלָכָה, הַגְּבוּרָה וְהַתִּפְאֶרֶת
ki l'kha hamamilakhah, hagivurah v'hatiferet
The Hail Mary
שָלוֹם לָךְ, מִרְיָם,
Shalom lakh Miriam
בְּרוּכָה אַתְּ בַּנָשִׁים
b'rukha at banashim
וּבָרוּךְ פְּרִי בִּטְנֵךְ, יֵשׁוּעַ.
u-varukh peri bitnekh Yeshua
הִתְפַּלְלִי בַּעֲדֵנוּ, הַחוֹטְאִים,
hitpaleli baadanu hakhotim
עַתָּה וּבִשְׁעַת מוֹתֵנוּ. אָמֵן.
atah u-visheat motenu Amen
כָּבוֹד לָאָב, וְלָבֵּן וּלְרוּחַ הַקּוֹדֶש,
kavod laAv u-laBen u-l'Ruach haKodesh
כְּפִי שֶׁהָיָה בְרֵאשִׁית וְעַתָּה וּלְעוֹלְמֵי עוֹלָמִים. אַמֵן
kifi bereshit v'atah u-l'ol'mei olamim Amen
Creation and the Well of Miriam
The source of all Marian teaching is found in the very first chapter of Genesis (bereshit)when read at the mystical level. This is the Well of Miriam. The 'Face over the waters (mayim)' is the Face of the Mother. Both mayim and Miriam reveal the mystery of the double mems which enclose the Rose Garden. The Jewish tradition speaks of the Well of Miriam being created on the twilight between the first and second days of creation. This is the created light (vayhi or 'and there was light')of the Mother that came forth from the uncreated Divine Light (Yehi Or 'Let there be Light' fiat lux). Hidden in the text is the name of Miriam when we count 26 letters [the number of the Divine Name Y-H-V-H] from the final mem of the first mention of mayim (waters)we come to the second letter of the name Miriam in Hebrew resh (R)and then we count 26 to the third letter yod (Y) and then a further 26 on to the final letter mem (M). This covers the whole mystery of the Dark Night and Dark waters of the Mother as discussed by the Rabbis and St John of the Cross. Here at the beginning of Genesis we also see the hidden 13 petalled Mystical Rose by the thirteen words between the first Elohim and the second. This Well or Vessel of Miriam is the Cup or vessel of Blessing (b'racha) that descends like mystical dew from the first bet of Bereshit as a blessing (b'racha). The vessel that contains the blessing (b'racha)is the blessed (baruch). "All genertions (L'dor v'dor) will call me 'Blessed'". Thus the first bet is the vessel 'baruch' that holds the Divine Blessing. And bet can be read as bat (daughter/lady). And this reveals Miriam ha Kedosha (Blessed Virgin Mary) as the daughter (bat) of Abraham who is called Bakol (with all).
The Exile of Adam and the Shekhinah
3 Enoch speaks of the Shekhinah being present in the Garden of Eden as a small burning flame. This represents (behinat)the Tree and door/gate of Life. This is the feminine created Shekhinah or Wisdom- Our Lady in Eternity manifesting in time. She is the Mother to Adam and Eve. She as the upper mother or the 'well of Miriam' is the created feminine voice(kol)of Adonai Elohim in Genesis 3:8. She as the Voice is associated and linked in Genesis 3:8 with the ruach hayom (the spirit/wind of the day) as the lower Mother associated with the term ruach and south wind- the 'mouth of Miriam's Well'. (This is a deep mystery about Our Lady and Luisa Piccarreta). The creative dark feminine waters (mayim) turn into the tears of sorrow and suffering of the Shekhinah with the fall of man-she is the suffering soul of the Universe and the suffering soul of Israel. She is the one that weeps bitter tears creating a sea of mercy for the fallen souls of man. She is the Bitter Sea called Miriam as explained by Rebbe Nachman of Breslov who named one of his daughters Miriam in her honour. This voice of the upper mother speaks the Word of God through the mouth of the lower mother (Nukvah/Luisa in Eternity). The Shekhinah follows Adam and Eve weeping into the Exile of the fallen world and remains with the people of God throughout their journey.
On Mondays we pray the Hebrew Mysteries (Ivri ha Sodot) with a special interior focus on God the Son (Elohim ha Ben) as the Word of God (Dabar). The five meditations are:
1. The Patriarchs and the Shekhinah (Avot v'ha Shekhinah)
2. Moses and the Well of Miriam (Moshe v'ha be'er Miriam)
3. Joshua and the Shekhinah (Yehoshua v'ha Shekhinah)
4. King David and the Kingdom of the Shekhinah (David ha Melekh v'ha Malkhut Shekhinah)
5. Ascension of Elijah the Prophet and the Chariot of the Lady of Carmel (Ilui Eliyahu ha Navi v'ha merkabah ha Geveret Carmel.)
On Tuesday we pray the Immaculate Mysteries (Tehorah ha Sodot) with a special focus on God the Holy Spirit (Ruach ha Kodesh). The five Meditations are:
1. The Immaculate Conception of the Sabbath Queen
2. The Birth of Miriam ha Kedosha on the 15th of Av
3. The Presentation of Miriam ha Kedosha in the Temple
4. The Virginal Consecration of Miriam ha Kedosha to the Thrice Holy God
5. The Epousal of Miriam ha Kedosha and Yosef ha Tzadik
On Wednesday we pray the Joyful Mysteries (Simcha Ha Sodot) with a special interior focus on St. Joseph (Yosef ha Tzadik), on Thursday we pray the Luminous Mysteries (Or ha Sodot) with a special interior focus on the Eucharistic Heart of Yeshua (Leb Yeshua) as the Son of Man (Bar Enash/ Ben Adam), on Friday we pray the Sorrowful Mysteries with a special interior focus on Luisa Piccarreta (Nukvah and Chaya Katanah Meod) and the Hours of the Passion (Sha'ot Sevel) and on Saturday we pray the Glorious Mysteries with a special focus on Our Lady (Miriam ha Kedosha) 'synergising' in Eternity with the Holy Spirit.
Posted by Catholic Jew at 8:35 am