Rebbe Nachman of Breslov
Rebbe Nachman's mystical writings are sometimes misunderstood by his chief disciple Reb Nosan (aka Rabbi Nathan of Nemirov) and other of the Breslovers. When Rebbe Nachman writes of the eating of kosher and non-kosher food and guarding the brit (covenant) etc, he is not writing on the literal level but is using the literal as a vehicle or vessel to ascend to a higher meaning beyond kosher dietary laws and circumcision.
Rebbe Nachman's "Likutey Moharan" is a work of deep mysticism that can be read on many levels. When he speaks of eating kosher food he is referring to acts done in the Divine Will, and eating non-kosher food or meat are acts done in the human will. This alludes to Deuteronomy 8:3: "And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live." This can also be linked to "I desire to do your will, my God; your law is within my heart." (Psalm 40:8). The Messiah also says in John 4:34 that his food is to do the Will of God and complete his work. Thus the Jewish discipline of eating kosher is a concrete devotional practice whose inner light is what ultimately counts in regards to the Will of God.
In Likutey Moharan 36 Rebbe Nachman speaks of Psalm 27 in the context of a mystical kavanot-meditations of Kiddush (the Jewish Sabbath evening ceremony of the blessing of wine and bread) of the term "to devour my flesh"(verse 2). He teaches: "to devour my flesh-This alludes that their eating- as it is said "Eat lovers"(Song of Songs 5:1)- namely their strengthening is "Consecrated flesh"(Haggai 2:12). This is to devour my flesh, the aspect of "The ascent of Yesod until Abba and Imma" ...". This Kiddush that is the context for all of his mystical teaching in Likutey Moharan 36 is the mystical Messianic Kiddush of the Eucharist. He refers to two lovers who never part as Abba (Joseph) and Imma (Mary). These two lovers devour the Messianic consecrated flesh and are thus strengthened to defeat the agenda of the foes of God by living in God's perfect Will and converting the fallen seventy pagan nation's wisdom to light and salvation. This light and salvation is the Davidic Messiah himself who became God in the flesh at the Incarnation.
This consecrated flesh is the Davidic Messiah himself who united in intimate virginal spousal love with his mother (Mary) and virginal father (St Joseph) are the foundation (yesod) of the Kingdom of Holiness that is also called the Kingdom of the Divine Will. In Jewish mystical thought yesod (foundation) is associated with the term of brit (covenant/ phallus/ circumcision). The Breslov Rabbis state in regard to Rebbe Nachman's writings that "the term "consecrated flesh" is a figurative reference to the brit, the flesh consecrated through the mitzvah of circumcision and guarded by a highly moral life." This alludes to the Messiah's words about his Messianic Kiddush (Eucharistic Sacrifice Meal) being a new covenant (brit) which we enter through the sacrifice of his flesh and blood.The Messiah himself went through the Jewish rite of circumcision in order to do God's Will as revealed in the Torah and mitzvot which demonstrated a true circumcision of heart.
The concepts of heart and flesh are united in Jeremiah 31 when he refers to the new Covenant (brit) and the basar lev (heart of flesh). In fact the very term Breslov or Breslev alludes to basar lev. This heart of flesh refers to the Eucharistic Heart of the Messiah which the Messiah also offers to all his lovers. This Eucharistic food for His lovers is the bread or manna of the Divine Will- which is the deepest penetration of the Eucharist at the level of receiving the grace of living or dwelling in the Divine Will. The literary icon of Jesus the Messiah (consecrated flesh), Mary (Imma) and Joseph (Abba) in Rebbe Nachman's teaching focuses us on the purity of heart and flesh needed to receive new revelations or insights into Torah that ascends our minds and hearts to the Messianic, Marian and Josephine levels of living in Divine Will.
Reb Nosan tells us that this mystery of the mystical kavanot-meditations on the Kiddush in Likutey Moharan 36 are further revealed in Likutey Moharan 101 which uses the same verse in Psalm 27 to discuss this mystery. Rebbe Nachman reads this verse as "When two lovers (mrei'im) come close to eat my flesh, my foes and enemies they stumble and fall" in accord with rei'im in Song of Songs 5:1 and other verses as friends or lovers rather than evildoers. In Likutey Moharan 36 Rebbe Nachman links this mystery of the Messianic Kiddush to the mysteries of YaH and Bereshit that I discussed in my previous blog post in regards to the mysteries of the Immaculate Conception and Incarnation. Like St Paul, Rebbe Nachman has glimpsed the mysteries of the Third Fiat or Heaven and hidden them in his writings in a form that can be read on different levels.
The Rebbe begins in Likutey Moharan 101 after quoting Psalm 27:2 - "The matter is as follows: "For with YaH, YHVH (The Lord) formed the worlds (Isaiah 26:4). This is "Bereshit created" (Genesis 1:1), since with the Torah, which is called reshit, God created and formed worlds (Bereshit Rabbah 1:1)...". The Yod (Y) is masculine and the Hah (H) is feminine representing Abba and Imma (Joseph and Mary in Eternity in the Mind of God). It is with (or in) the image of Yod (Joseph/ Abba Yosef) and Hah (Mary/ Imma Miriam) that the Universe was formed.
Joseph is the male hidden Torah as the architect (amon) and inner wisdom or intelligence (sekhel) of the Torah as revealed in all Creation. Mary is the female Torah as the blueprint (umanuta) and voice of the Torah as revealed in all Creation (or worlds). Together they are united with YHVH (the Lord) in the flesh (Jesus the Messiah) who is the revealed and living Torah or Word and Divine Will of his Father revealed through Abba and Imma.
St Paul in Romans 8 describes the Universe in the imagery of the Woman in travail giving birth to the Sons of God (those who live in Divine Will). Rebbe Nachman alludes to this weeping and groaning woman in Likutey Moharan 101 as the number 101 in Judaism represents the 101 tears of the Mother. Likutey Moharan 36 of course alludes to the 36ers (Lamed vavniks) who will live in Divine Will and thus be present in all generations. Rebbe Nachman in Likutey 36 also teaches of this Mother or Woman before child birth crying out in 70 birth screams linked to the 70 words of Psalm 20 (Yaankha). This 70 birth calls make reparation (tikkun) for 70 evil traits and through the mystery of the 70 words or crowns of the Kiddush consecration they are redeemed from evil to the light and salvation (y'shua) of the Davidic Messiah and his Divine Will. The Tanya of the Alter Rebbe of Chabad teaches that this transformation of evil and darkness to light and life is called the concept of Yeshua. This in the Zohar is linked to the Davidic Messiah and mysterious child (Yanuka) who raises the Cup of Salvations. Psalm 116:13 "I will raise the cup of salvations and call on the Name of Y-H-V-H".