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, July 12, 2012

The Messiah is the Breath of the Nostrils: A Hebrew Catholic Insight

“The breath of our nostrils, the LORD'S anointed, was captured in their pits, of whom we had said, ‘Under his shadow we shall live among the nations’” (Lamentations 4:20). When read at a literal level in the Hebrew "ruach appenu Mashiach YHVH" means the breath of our nostrils (nose)is the Messiah YHVH. Jewish mystical traditions associate these nostrils with the two cherubim on the ark (male and female) and also with the two poles of the Ark of the Covenant that poke out of the Holy of Holies. Breslov Hasidic tradition also associates them with the two missions of the Messiah- as Messiah son of Joseph and Messiah son of David. That the two nostrils are one nose reveals that these two Messiah's are the one Messiah who has two missions -as Victim High Priest and  Glorious King. 

The phrase "was captured in their pits" alludes to the nostril or v shaped pits in the Temple that gathered the dew and thus forms as an atmospheric spring. One article on the Temple states: "...There was, however, another minor (though important) water source within the enclosure of Herod’s Temple where sanctified water of the purest kind could be collected and then used. It could be designated an "atmospheric spring." The later Rabbis of the Talmudic period mention this "spring" in the Temple (and they accepted its designation as being properly called a "spring"). This is recorded in the Babylonian Talmud. A reference to this "water source" is also mentioned in the Mishnah (compiled about 200 C.E.). Where did the water originate? It came from a manufactured "spring" that brought forth very pure sanctified water. This type of "water source" for the Temple was situated in the area of the Holy of Holies. The source can be shown to be an engineering device manufactured within the architectural design of the Temple in order to create water from the evening and morning dew that is prominent in the Judean hill country in the late spring and early summer....This dew originated at an apparatus called an "atmospheric spring." This was created by chiseling out of the stones on the outer sides of the northern, western and southern walls of the Inner Shrine a water channel that was shaped like the letter "V" (but lying on its side ninety degrees from being upright and with its tip pointing inward). The top part of this concave groove was a little over two feet high and its interior dimension was probably about two feet away from the outer face of the wall. A catchment area in the shape of a "U" was further cut into the bottom of this channel to receive water from dripping dew. The channel was designed with a slight decline westward to allow the trickles of water to flow toward a particular drainage area located on the backside (the west side) of the Inner Shrine...". This again alludes to the concept of the breath or air in the nostrils becoming water. The dew of course is also linked to the concept of the Manna and thus to the Messiah as the Living Bread from Heaven. This water symbolises God's mercy which is linked to the dew that manifests as the waters of mercy. Our Lady as the Well of Miriam is the Woman and Vessel of Mercy.

This drainage system is also linked as nostrils with the outflow of blood and water. The middot states in 3:2: "...In the south-western angle were two apertures, like small nostrils, and the blood, poured on the base to the west, and on the base to the south, descended through them, and co-mingled in the canal, and flowed out into the brook Kedron...". This also makes us think of blood and water that flowed forth from the pierced heart of Jesus on the Cross under whose shadow stood the Mother of Mercy. The blood and water of the Virgin's womb encompassed the Messiah in his Mother's womb. The darkness that came over the land was the mystical darkness of the Mother's mystical Womb seeking and desiring to protect her Son by hiding him once again in her womb. Jesus crossed the Kedron on his way to the suffering of blood and sweat in Gethsemane and according to the Hours of the Passion given by Jesus to the Servant of God Luisa Piccarreta Jesus was plunged in to the Kedron brook into their waters mixed with blood. His precious blood now uniting with the blood and water of the Kedron and sanctifying mystically the whole bloody sacrificial system of the Temple.

The concept of the pits also alludes to the concept of Joseph who was captured in a pit and the mention of the Shadow also alludes to the concept of Joseph as discussed by Rebbe Nachman of Breslov in the Likutey Moharan. This Messiah is found among the nations (the goyim) and at the gates of Rome/Edom. The verse (Lamentations 4:20) says literally that  "In His Shadow shall live the nations". Just as the Patriarch Joseph ruled over the Egyptian Gentiles so will the Messiah who is also YHVH and son of Joseph rule over the Gentiles. The Jewish account of Rabbi Yehoshua ben Levi refers to the Leper Messiah who dwells at the gates of Edom/Rome. Lamentations 4:21-22 also refers to Edom. "...Rejoice and be glad, O Daughter of Edom, you who live in the land of Uz. But to you also the cup will be passed; you will be drunk and stripped naked. O Daughter of Zion, your punishment will end; he will not prolong your exile. But, O Daughter of Edom, he will punish your sin and expose your wickedness...".  Read prophetically Lamentations seems to say that it is the Daughter of Edom/Rome who will be punished and enter a time of great purification and suffering due to its wickednesses especially among its priests and rulers. At this same time the punishment of the Jews will end when they are restored thus bringing the Daughter of Zion who is Our Lady out of her exile with her Jewish people, the people belonging to her own earthly blood. 

Thus it would seem that not only was the Temple seen as a image of the Divine Man (Adam Kadmon) but it is also seen as the Divine Face. The Kabbalah associates the 10 sefirot with the image of the Divine Man and also the Divine Face. The nose of the Divine Face parallels the heart of the Divine Man. This nose with two nostrils is associated with the Ark of the Covenant and its poles in the Holy of Holies under which in the Subterranean Temple (which symbolises the Female who is the Mother) is the nostils or v shaped water system. While the v -shaped part of this spring represents the nostrils, the u shaped catchment area represents the tongue and the breath of the mouth is linked to the Holy Spirit.  The tongue of the Divine Face parallels the phallus of the Divine Man. The Divine Word who is the Messiah YHVH is also the Divine Seed of the Promise in Genesis 3:15. 

Zeir Anpin (the Male Presence or Face) associated with God in his attributes can also means short breath and is associated with the concepts of Ben (Son) and Heaven (Shamayim). Rabbi Ginsburg writes: "...The term Arich Anpin, "the Long Face," derives from the Biblical phrase Erech Apaim, literally "long nose," implying "long breath." While the idiom "short breath" implies a state of anger due to impatience, "long breath" implies a state of infinite patience and mercy."