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, February 18, 2010
In past articles I have mentioned the four Minds and Faces. I have also mentioned the two lights in Genesis 1 of 'Yehi Or'[Let there be light] and 'Vay'hi Or'[And there was light] as representing Yeshua and Miriam in Eternity. However there are two other lights mentioned in Genesis 1 symbolised by the greater light the Sun (shemesh/gadol) and the lesser light the Moon (labanah/katan). In this section of Genesis is hidden the name Yeshua [beginning with the yod in verse 17 counting every 26 letters]who is the source of these two created lights. This is the fourth day which is associated with the concept of Joseph and his vision of the sun, moon and stars. In Catholic devotion the fourth day of the week Wednesday is the day in honour of St Joseph. Genesis 1:20 refers to Joseph as the face over the rakia of the heavens. This 'sun' is Joseph living in Eternity in Divine Will. The moon is linked to the face over the earth in Genesis 1:29 who represents Luisa Piccarreta as katana (little or lesser one). I have written in an earlier blog about Luisa and the concept of katnut (smallness). These four lights have their source in the Infinite Light (Ayin Sof). One of the same essence as the Infinite Light- the light of 'Yehi Or' or the light of the Messiah. Three are created lights- the concepts of Joseph haTzaddik, Miriam ha Kedosha and Luisa ha Katana.
Rebbe Nachman alludes to this mystery in Likutey Moharan VI #49. Likutey Moharan #49 is called "LaShemesh Sam Ohel Bahem"[For the Sun He set up a tent in their midst]. Rebbe Nachman here introduces this whole lesson with this famous mystical biblical passage. Psalm 19:5-8: "For the Sun he set up a tent in their midst, which is like a groom emerging from the nuptial chamber, like a warrior eager to run the course. The source is at the ends of the heavens, its circuit is to their end; nothing escapes its burning heat. The Torah of God is perfect, restoring the soul." This 'sun' [shemesh]represents the Divine Will which is the Infinite light. The tent represents that Infinite light coming to dwell in creation as the Divine Wisdom and Heart. This Scriptural passage alludes to the mysteries of the Ark of the Covenant and Temple as well as the mystical rounds in the Divine Will. Rebbe Nachman also interprets the 'sun' as the Tzaddik further in the lesson. This Hidden Tzaddik is associated by the Rebbe with the concept of Joseph in other lessons.
Rebbe Nachman reveals: ki kodem habriah hayah or hakadesh-barukh-hu ayin sof Beyond the Creation was the light of the blessed Holy One- Ayin Sof (Infinite Light) varatzah hakadesh-barukh-hu sheyitgaleh malkhuto And the blessed Holy One wants his Kingdom to be revealed v'ein melekh b'li am and there is no king without people. vehutzrekh livro b'nei adam, sheykablo ol malkhuto Thus he had to create children of Adam who would accept the yoke of his Kingdom.
Rebbe Nachman is speaking here of the mystery of this 'sun' who is Ayin Sof and the tent which is his Kingdom. The children of Adam who accept the Divine Will are Jesus, Mary, Joseph and Luisa- the four lights of Genesis One. This is also the mystery of the Holy of holies of the Temple and its four minds repesented by the four faces of the four Cherubim. This is the mystery of the 10 sefirot also called attributes [midot] in regard to the Holy Place, the Holy of Holies and the Ark of the Covenant. The concept of Chalal haPanuy (vacated or hollowed space)is represented by the interior of the Ark. Joseph is an image or icon of Ayin Sof on earth as Abba. Luisa is the image or icon of the Kingdom as Nukvah (female).
"Yet it is impossible to perceive a revelation of His kingdom except through the attributes. Through the attributes we perceive His Godliness and know there is a Lord, a Ruler and an Authority. He thus contracted the light of the Infinite One to the sides, leaving a hollowed space. And within this hollowed space He created the worlds, which are themselves the Attributes." Rebbe Nachman then alludes to this revealed light as the Chokhmah (Wisdom), Rock and Heart. The 'sides' alluding to the sides of the Ark."And the Heart is He- the designer of the Attributes that is the Wisdom that is in that Heart, as it is written[Exodus 31:6]"I have placed wisdom in the heart of all those who are wise of heart". Thus the main formation took place with Wisdom as it is written [Psalm 104:24], "You created everthing with Wisdom". We see then that the heart is the tZayaR (designer), as it is written [Psalm 73:26]"tZuR (rock) of my Heart"."
Rebbe Nachman then discusses the mysteries of Adam and his children being created with the potential for free will by having the capacity to choose good or evil in their hearts. In section 2 the discusion moves on to Our Lady as the one associated with prayer and service of the heart. She is the olah and the upper Imma (Mother). The flaming of the heart also alludes to Our Lady and the flaming sword in the Garden of Eden. Here it seems to describe the relationship between Our Lady (the upper Mother) and Luisa (the Lower Mother).
In section 5 we learn more of the role of the two women of the future era who we know as Luisa and Our Lady. The Rebbe refers to the little, small and short woman who is associated with the concept of katnut (smallness) and repentance (teshuva). This alludes to Luisa who is in a sense clothed with Our Lady. Here Luisa is called the Ktana (little) sister associated with the lesser light (katan) of Genesis 1:16.
"This is the aspect of the song that will awaken in the future. It is a simple-twofold-threefold-fourfold song, this being the Ten Kinds of Song...If your wife is short, bend down and l'chish (listen) (Bava metzia 59a). Rashi comments: listen to her counsel. In fact a godfearing woman is the aspect of advice. When the prayer- that is the aspect of David's kingdom- is lowly [shiflut] and KaTNut[constricted /smallness]- in the aspect of "your wife is short" and "we have a ktaNa [little] sister (Song of Songs 8:8]- it corresponds to "the KaTaN (lesser) light" (Genesis 1:16), in the aspect of "his counsel falls away" (Sanhedrin 22 a)...For in the future, in the Era that is entirely Shabbat, the Torah of the Hidden Ancient One will be Revealed...this is also the aspect of 'Great is Repentance". He elevates repentance (teshuva) from the aspect of the lesser light, from the aspect of "we have a little sister", to the aspect of the big, to the aspect of "the light of the moon will be like the light of the sun" [Isaiah 30:26]..."
I have only touched on the surface of this lesson of Rebbe Nachman. A book could be written based on this one lesson. It is like the layers of a onion. One however needs to know Kabbalah, Scripture and Talmud and many other Jewish sources to fully delve in to the richness of Rebbe Nachman. There are also varied and different ways of reading the text.
Summary: Beyond and before Creation is the Infinite thrice-holy Light of God- Father, Son and Holy Spirit (tzachtzachot). From this Infinite Light the Divine Light comes forth to create. This is the Son who will become the Messiah. He creates the light or concept of Mary, Joseph and Luisa in Eternity. They are revealed as four lights and four faces in Genesis 1. Later in time they will be born and live and die while totally living in Divine Will. Jesus [in his humanity] and Mary live in Divine Will from the moment of their conception, Joseph lives in Divine Will from the moment after his conception and Luisa lives in Divine Will after being given the gift in 1889. Those who live in Divine Will after 1889 are symbolised by the stars in Genesis 1.
Posted by Catholic Jew at 6:01 pm