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.

Saturday, November 20, 2010

Concept of Mystical Darkness in Genesis 1: A Hebrew Catholic Insight


The Ramban states that the darkness (khoshek) mentioned in the second verse of Genesis is a different darkness than the darkness mentioned further down in verses 4-5. The first darkness is the uncreated male darkness (v'khoshek)and the second darkness is the created female darkness (hakhoshek). The 'vav' at the beginning of this first mention of darkness alludes to the male and the 'hah' on the second one reveals the female darkness.

This first darkness represents the mystery of God the Father who is the hidden and thus appears as darkness. To approach him we encounter infinite light which appears to us as darkness and this way to God is called the way of darkness. However He is a blazing Divine Fire unto the heart of heaven. St Joseph in Eternity is the conceptual icon of this fatherly darkness. The darkness in the Holy of Holies of the Tabernacle and Temple represent this male darkness and the darkness in the interior of the Ark of the covenant represents the female darkness as the dark waters of the womb. This is also the pillar of fire in the manifestation of the Divine Presence in the wilderness at night.

Genesis 1 links the uncreated male darkness (v'khoshek)in union with the face over the deep (panei tahom) which is the male face on the cherubim on the Ark. This is part of the mystery of the Father and the Son. The female face is the face over the waters (panei mayim)who is linked in union with the Spirit of Elohim. This female darkness is connected with the created second light (vayhi or)as the mystical womb which encompasses the Messiah in the mystery of the Incarnation in Eternity. From this dark light comes the concepts of the Day Light who is the Messiah and the Night Light called Lilah who is the Dark Lady- the Black Madonna. Her name is hidden as a well in the text beginning with the final mem of the first word mayim counting 26 four times (MRYM). This is Miriam whose name is hidden in the darkness of the under text- in the darkness of Miriam's well.

The Ramban mentions that this second darkness is associated with the absence of it's own light. The created female dark light does not have any of its own light but is the perfect and immaculate reflector or mirror of the divine Light and Fire blazing through the Son and Spirit from the heart of the Father. The revelation of this dark and hidden mystery of the Incarnation in eternity causes the breaking of the vessels on the second day which is the fall of Lucifer and his angels who received the light of this mystery but refused to accept it and return it.

The light and darkness (hakhoshek) mentioned in regards to the fourth day is again different representing the two faces of the cherubim in the Holy of Holies made of Olive Wood- the male face over the rakia of heaven and the female face over the earth; as the great male light (gedol or) and the little female light (katan or). On a mystical level this represents the concept of Joseph (Sandalphon) and Luisa Piccarreta (nukvah) as two great luminaries pointing to Yeshua who is hidden in the under text of this day beginning with the yod of elohim in verse 17 counting 26 four times. This darkness of the fourth day is also a feminine darkness (hakhoshek)also connected to the lower mayim (waters) under the rakia (firmament/ expanse). The fourth day of the week Wednesday is in Catholic tradition a special day in honour of St Joseph. Luisa died on March 4 linking her with St Joseph whose number is 4 and his month is March. Their connection is veiled in darkness awaiting the time when the full glories of St Joseph will be revealed.

Thursday, November 04, 2010

Middle East Synod


"...Jews might well ignore the sepulchral voice of a dying ethnic church, except for one fact: The Melkite cleric in question, Archbishop Cyril Salim Bustros, headed the commission that drafted the Synod's final statement. Speaking personally and not for the Synod he said, "The theme of the promised land cannot be used as a basis to justify the return of the Jews to Israel and the expatriation of the Palestinians. . . . For Christians one can no longer talk of the land promised to the Jewish people," because the "promise" was "abolished by the presence of Christ . . . there is no longer a favored people, a chosen people; all men and women of every country have become the chosen people."..." [From First Things]

When I heard this on the news I was disgusted but not surprised. When I saw the composition of the members of the Synod I saw a number of names of those that I have good reason to suspect are anti-Israeli. These statements were made on a personal level by Bustros and the Vatican spokesmen have since distanced themselves from his comments. The actual document of the synod is much more moderate but unfortunately these anti-Israeli elements get statements put in the documents which seem ok to most but then they interpret them in an anti-Israeli manner. What is shocking about Bustros comments is that such a high-ranking Bishop of the Church should be teaching and believing contrary to the teachings of Vatican II and the magisterium of the Church on Jews and Judaism. He harkens back to a now repudiated theology on the Jews based on anti-semitic principles. We thank God for the good Cardinals Burke and Shoenborn who have a much more Catholic understanding of the role of Jews and Judaism. Both men are great friends of the Hebrew Catholics in the Church. It was pleasing to note that Hebrew was one of the languages used in this Synod and that Rabbi David Rosen spoke to the Synod as well as Father David Neuhaus an Israeli Hebrew Catholic (born a South African Jew) who is the Vicar of the Hebrew speaking Catholic communities in Israel.

For a better view of the modern Catholic thinking on the role of Judaism see my Hebrew Catholic Vocation article