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, September 02, 2011
BeREShYT [In the beginning]...l'eiynei kol-yisrael [before the eyes of all Israel].
At the end of the feast of Sukkot is the holy day called Simchat Torah (Rejoicing in the Torah) which is celebrated also as Shemini Atzeret (Eighth Day of Assembly) in Israel. In the Diaspora Simchat Torah is celebrated on the ninth day. On Simchat Torah the yearly cycle of the liturgical readings of the Chumash (Five Books of Moses)is completed with the last words of Deuteronomy 'l'eiynei kol-Yisrael' (before the eyes of all Israel) and the readings start again with the first word of Genesis 'Bereshit' ('In the Beginning' or 'With the Beginning'). This contains a great mystery which both Nachmanides (Ramban) and Rebbe Nachman of Breslov allude to in their writings.
The Ramban writes in his commentary on Genesis: "...Now Israel, which is called reshit as mentioned above, is the "Kneset Yisrael", which is compared in the Song of Songs to a bride and whom Scripture in turn calls daughter, sister and mother. The Rabbis have already expressed this in a homiletic interpretation of the verse, 'Upon the crown wherewith his mother has crowned Him [Song of Songs 3:11]', and in other places." Similarly, the verse concerning Moses, 'And he chose a first part for himself' [Deut. 33;21], which they interpret to mean that Moses our teacher comtemplated through a Isparklarya (lucid speculum/ clear crystal mirror or looking glass), and he saw that which is reshit (the first) for himself, and therefore merited the Torah. Thus all the Midrashim above have one meaning...." The Ramban reveals that this Bat Reshit (Daughter of Beginning/Wisdom)is the feminine blueprint (uman/amon)of Torah in which Moses gazed and beheld the divine mysteries of the Torah.
The Bahir also alludes to this mystery of the Divine Heart and the Mother. Bahir 63 states: "What is His heart? He said: Mother (Imma), Ben Zoma is out side, and you are with him. The heart(Lev) [in gematria] is thirty-two. These are concealed, and with them the world was created. What are these 32? He said: These are the 32 Paths. This is like a king who was in the innermost of many chambers. The number of such chambers was 32, and to each one there was a path. Should the king bring everyone to his chamber through these paths? You will agree that he should not. Should he reveal his jewels, his tapestries, his hidden and concealed secrets? You will again agree that he should not. What then does he do? He touches the Daughter, and includes all the paths in her and in her garments. One who wants to go inside should gaze there. He married her to a king, and also gave her to him as a gift. Because of his love for her, he sometimes calls her “my sister,” since they are both from one place. Sometimes he calls her his daughter, since she is actually his daughter. And sometimes he calls her “my mother.”..."
The Rabbis teach that the first letter of the Torah is bet [B] (Bereshit) and the last letter is lamed [L] (Yisrael)thus making the word LB or Lev in Hebrew which means Heart in English. It also adds up in gematria to the number 32. This they link to the 32 mentions of the name Elohim (God) in Genesis 1. This Heart is also called Kavod (Glory) which also adds up to the number 32. The Bahir links these concepts of Heart and Glory with the Mother hidden in the opening verses of Genesis on the first day of Creation.
"130. What is the meaning of, “the whole earth is filled with His glory”? This is the earth that was created on the first day. It is on high, filled with God’s glory and paralleling the Land of Israel. And what is [this glory]? It is Wisdom, as it is written (Proverbs 3:35), “The wise shall inherit glory.”
131. What is “God’s glory”? What is this like? A king had a matron in his chamber, and all his troops delighted in her. She had sons, and each day they came to see the king and to bless him. They asked him, “Where is our mother?” He replied, “You cannot see her now.” They said, “Let her be blessed wherever she is.”
132. What is the meaning of “from His place”? This indicates that none know his place. This is like a royal princess who came from a far place. People did not know her origin, but they saw that she was a woman of valour, beautiful and refined in all her ways. They said, “She certainly originates from the side of light, for she illuminates the world through her deeds.” They asked her, “From where are you?” She replied, “From my place.” They said, “Mother, the people of your place are great. May you be blessed, and may your place be blessed.”
133. Is this “glory of God” then not one of His hosts? Is it not inferior? Why then do they bless it? But what is this like? A man had a beautiful garden. Outside the garden but close to it, he had a nice section of field. On this section, he planted a beautiful flower garden. The first thing that he would water would be his garden. The water would spread over the entire garden. It would not reach the section of field however, since it was not attached, even though it was all one. He therefore opened a place for it and watered it separately.
134. Rabbi Rahumai said:
Glory(Kavod) and Heart(Lev) both have the same [gematria of 32]. They are both one, but Glory refers to its function on high, and Heart refers to its function below. “God’s glory” and the "heart of heaven” are therefore both identical."
Rebbe Nachman also writes of the mystery of the Bat Kol (Daughter of All)who is a mystical Daughter of Abraham. The phrase kol-Yisrael alludes to this Celestial Daughter of Wisdom (Bat Reshit). The kol refers to Bat Kol (Daughter of All)who is the amon (nursling mother) who is also uman (the blueprint or prototype of All). The 'Yisrael' refers on one level to her Son (ben/bar/ bera) the Blessed Holy One of Israel (Messiah of Israel) and on another level to the Mother as Kneset Yisrael (Assembly of Israel). The Aramaic word bera for son is also hidden in the word Bereshit as Bera shit (Son of the Six) alluding to the concept of the male Mystical Rose which has 6 petals. The second word of Genesis 1 ' bara' is bera in Aramaic and the Aramiac 'Bekadmin bera' (In the beginning created) could be read as 'With/In the Primordial Son'.
The word Rosh is also hidden in the word Bereshit read as 'Rosh Beit' "Head of the House/Home" according to the Likutey Moharan of Rebbe Nachman. This alludes to the Hidden Tzadik who is associated with the concept of Joseph. Yeshua ha Mashiach is called the Head of Creation, Head of the Church (Kneset)and the First born (reshit/bikkurim) of Creation. The Ramban states: "...For the merit aquired by... three things has the world been created: for the merit of challah (Dough), for the merit of Tithes and for the merit of the first fruits (bikkurim)...Reshit surely signifies the Dough-offering, as it is said, 'The first of your dough' [Numbers 15:20]. Reshit surely signifies the Tithes, as it is said, 'the first of thy grain' [Deut.18;4]. Reshit surely signifies the first-fruits, as it is said, 'the first-friuts of thy land' [Exodus 23:19]..."
Rebbe Nachman also reads Bereshit as Rashei (Heads) and Bat (Daughter/Lady)which he links to "l'eynei" (the eyes). The Rashei are perceived as three Heads and are symbolised by the white /sclera, red/ muscle and colour/iris of the eye. The fourth 'bat' is the black Bat Ayin (Pupil of the eye)this alludes to the Bat Kol (the Daughter/Lady of All) who is also the Bat Ayin (Daughter of Nothingness). Her son is the All (Kol) and the Nothingness (Ain Sof). The three Heads are also linked to the three boxes that make up the Ark of the Covenant and the dark space in the centre represents this dark Bat (Daughter/Lady) who is surrounded and dwells within the Three Heads. This is the Woman with Eagle Wings in the Wilderness (Shekhinah/ Matronita) which alludes to the vacated or empty space or land- the Arabah (dry thirsty land)- the place of total self -nullification -becoming nothing and dwelling in the Divine Will through the Dark Night. This is the place (makom) of the Mother mentioned in Bahir.
This black Bat Ayin is that Dark or Black Light of the Mother/Lady/Woman who in the Song of Songs is called Dark but comely. She is the immaculate dark mirror who perfectly mirrors the Divine Glory back to its source through which Moses received the Torah. She is the Zohar (Dark Light)of Genesis 1 called Night (Lilah)and the Darkness (ha Hoshek). She is the dark feminine waters of the Well of Miriam hidden in the text of Genesis. She is the dark face over/of the Waters who the Spirit of God hovered (or overshadowed)in Genesis 1 just as the Power of God overshadowed the Ark of the Covenant and as the Holy Spirit overshadowed the Virgin at the Annunciation.
The words Miriam (Mary), mayim (waters) and makom (place) are part of the mystery of the double mems (open and closed) that are the Mystical Rose Garden. The open mem represents the womb of the Mother (Binah-female Wisdom) who surrounds her Son-the concealed closed mem (Hokhmah- male Wisdom). The open mem is Matronita and the closed mem is the Mashiach (the concealed or Hidden Messiah). The Book of Proverbs (Mishlei) starts with an enlarged mem to demonstrate that the Wisdom spoken of by Solomon was the female wisdom of the open mem rather than that of the male Wisdom of the Messiah.
The word Bereshit can also be read as brit (covenant/phallus) ish (man/ husband). This alludes to the mystery of the Divine Seed (Zera) who will become a man and who is the bridegroom/husband of the Bride in the Song of Songs. Eve mistakenly believes she has gotten this God-man with the birth of Cain. However one day the New Eve (Mother of all the living)who is the Ishah (Woman)will give birth to this God-man. The concept of the 'brit' also alludes to the yesod (foundation) which is the pillar of the Earth. Yesod in Kabbalah is also associated with Joseph and the Messiah son of Joseph as well as with the concept of the humble Tzadik (riding on a donkey) and the hidden Tzadik.
These Mysteries of Yeshua (Jesus), Miriam (Mary) and Joseph hidden in the word Bereshit is known in mystical Judaism as the hidden or Concealed Saying. Just as the Chumash readings are seen as a Divine Cycle or Round (Galgal)so this Concealed Saying of Bereshit unites Keter (the Crown) with the Kingdom (Malkhut). Keter is the interface between Divine Will (ratzon) and Divine Knowledge (Daat). This cycle or round from Keter to Malkhut is called the Kingdom of the Divine Will or the Kingdom of Holiness (Sanctification/ Malkhut d'Kadishah).
The word Chumash alludes to Chamsa or the Hand of Miriam - the five books of Moses are the five fingers of the hand of Miriam (Chamsa) which allude to the five gates of salvation (yeshuot) which are the five sacred wounds of Yeshua. The five fingers also allude to the five leaves surrounding the Mystical Rose and the fingers of the priests of the Mother (the 13 petalled Rose)who lift the Cup of Blessing.
“Rabbi Hezekiah opened, ‘Like a rose among thorns, so is my darling among the maidens’ (Song of Songs 2:2). Who is Rosa Mystica? Our Lady of Israel (Kneset Yisrael/ Matronita/ Sabbath Queen). For there is a Rose and then there is Rosa Mystica. Just as a rose among the thorns is coloured red and white, so Our Lady of Israel includes judgement and mercy. Just as a Rose has 13 petals, so Our Lady of Israel has 13 attributes of mercy surrounding her on every side. Similarly from the moment Elohim (God) is mentioned (in Genesis 1) he generates 13 words to surround Our Lady (in Eternity) and protect her. Then Elohim is mentioned again. Why again? To produce 5 sturdy leaves surrounding Rosa Mystica. These 5 are called Salvation (Yeshuot/Yeshuah), they are 5 gates. Concerning this mystery (raza) it is written: I shall raise the Cup of Salvation (Psalm 116:13). This is the cup of Blessing, which should rest on 5 fingers and no more – like the Rose sitting on 5 sturdy leaves, paradigm of 5 fingers. This Rosa Mystica is the Cup of Blessing” Zohar 1:1a.
This Lady Chamsa (Chumash) associated with the Eighth Day of Assembly and Simchat Torah alludes to the Sefirot (Attribute) of Binah (Understanding) who is known as Mother and Heart- for the joyful prayer of the heart is the prayer of the Mother. Her hands are hands of prayer and praise. The uncreated feminine Binah is the Holy Spirit and the created female icon of Binah is Our Lady Miriam. Simchah (joy) is associated in Kabbalah with Binah. This also alludes to the joyful song Rinah which is also called the Song of Creation, the song of the Future and the Song of Miriam.
The Eighth Day also alludes to the Groom (chatan) who is circumcised on the Eighth Day and to the Eighth Day as the New Creation and as the Day of the Eucharist (Sunday is both the first day and the Eighth Day). The Eighth Day is also associated with King Solomon as the King of Peace who is also Yedidiah (God's beloved). This alludes to the Song of Songs (also called Song of Solomon) which is the Song of the Groom (chatan) and the Bride (kallah). This Bride is the Dark or Black Lady (Madonna) of the Song. This concept of an Eighth Day Solemn Assembly and Solomon is linked also to the mystery of the Ark of the Covenant as the Daughter of Zion and the concept of joy of heart.
"2 Chronicles 5:2 Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion.
3 Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month.
2 Chronicles 7:8 Also at the same time Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt.
9 And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days.
10 And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that the LORD had shewed unto David, and to Solomon, and to Israel his people."
Posted by Catholic Jew at 1:27 pm