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.

Tuesday, September 15, 2015

Mark Kinzer, Kedushah and Our Lady: A Hebrew Catholic Reflection


Messianic Rabbi Mark Kinzer in his new book "Searching her own Mystery: Nostra Aetate, the Jewish People and the Identity of the Church" in his eighth chapter entitled "Jewish Life as Sacrament" writes of what he calls Judaism's Five Fundamental Sacramental Signs. He associates the Catholic term sacramental with the Jewish "kedushah"(holiness or sanctity). Here I will use his categories in a Marian interpretation.

This whole concept  of kedushah has a Marian dimension as Our Lady is known to Hebrew Catholics as Miriam ha Kedoshah (Holy Mary). This feminine word kedushah is associated with the feminine terms Shekhinah (Dwelling Presence) and kavodah (glory) in Jewish mystical thought. Catholic faith teaches us that the Church herself is the Universal Sacrament of Salvation which contains the seven sacraments. Pope Paul VI declared during Vatican II that Our Lady was the Mother of the Church. In the "Our Father" the Church longs for the Kingdom of the Divine Will which Judaism also calls the Kingdom of Holiness (Malchut Kedushah). Kinzer lists these five "kedushot" or sacramental signs as 1)Israel the holy people or gathering 2) Sabbath as holy time 3) Israel and Jerusalem as holy place 4) Torah as holy word and 5) the mitzvot (commandments) as holy deeds. And I would add two more 6) Tabernacle and Temple as holy sign 7) Priesthood as holy service. 

Thus these seven "kedushot" can be linked to the seven "Razin" or "Sodot" (mysteries/ sacraments) of the New Covenant. They could be listed as 1) Baptism as holy people or gathering 2) Confession as holy time 3) Eucharist as holy place 4) Confirmation as holy deeds 5) Anointing of the sick or Healing as holy word 6) Marriage as holy sign and 7) priesthood as holy service. 

The first mention of kedushah in the Bible is in Genesis 2 in regards to the Sabbath. This alludes to the Sabbath Queen and Shekhinah who is Our Lady in Eternity manifesting in time. As the Lecha Dodi song that greets the Sabbath Bride and Queen proclaims: "She is last in act, first in thought". Our Lady can also been seen as Kneset Yisrael (Gathering of Israel) which is mystically linked to the gathering of waters on Day 3 in Genesis 1. She is the Mother of the Church or people of God.  She is also the Holy Daughter of Zion, Israel and Jerusalem linking her to the concept of holy place as the dwelling place of God in the flesh in her womb. She is also the concept of the oral Torah or voice (Bat Kol) which is linked to the concept of the hands and heart actions of the mother which is linked to the concept of keeping or doing the commandments. The arm tefillin that points to the heart represents this female heart/action dimension. 

As Holy Temple and Holy Ark she is a sign as the Great Sign in Heaven as the heavenly Ark of the Covenant (Aron ha Brit) and the Woman in labour in Revelations 11 and 12. Judaism links the priesthood to being servants of the Shekhinah and her mysteries of the heart who is the Son. If the priest is not united in mystical nuptial union with Shekhinah when he offers he will be destroyed like the sons of Aaron who kindled strange fire. Our Lady is also called Mother of the Priests in Catholic devotion who are called Our Lady's beloved sons. 

Through the power of her Son's resurrection (which is the mystery of "on the third day") Our Lady the human Ark of the covenant, Sovereign of the whole world, was assumed into Heaven and it was from Eternity united in synergy with the Holy Spirit that she manifested as the Shekhinah and Matronita throughout salvation history. She is the Bat Reshit (the First Daughter or Daughter of the Beginning). Her synergy with the Spirit proclaimed in Genesis 1 as the  Spirit of God hovering over the "face upon the Waters" on the first day. These divinised, fruitful and creative waters are the tears she shed throughout her life and at the foot of the Cross as the Mother of Sorrows-Miriam (Bitter Sea) united to the waters that flowed from the pierced side of her Son- the "face upon the deep" enveloped. These waters are mystical, metaphorical and conceptual and are also the sanctified waters of her womb. These are her seas of mercy, love, purity, wisdom, understanding etc. this is the Well of Miriam that is hidden in the text between the twilight of the first and second day.

On the third day of the "gathering of waters" (kneset maya in Aramaic) there is a burst of fruitfulness as a type of the first springtime. This alludes to the third Messianic millennium as a new spiritual springtime and resurrection for the Church with its new and divine holiness (kedushah) as taught by St. Pope John Paul II. This spiritual resurrection will lead to the gathering or ingrafting of the Jewish people or Kneset Yisrael. This is also called by Catholics the Triumph of Our Lady's Immaculate Heart and the Eucharistic Reign of Jesus when the Glories of Joseph will be fully revealed (the mystical "rakia"). This new and divine holiness (kedushah) is the Marian grace and gift of living or dwelling in Divine Will. This ushers in the Kingdom of Divine Will (Malchut Ratzon) and the Kingdom of Holiness (Malchut Kedushah) that is the "World that is Coming" (Olam haba) within time. A world in which the fulfillment of the "Our Father" (Avinu) has come with the Divine Will reigning on earth as it is in Heaven.

This third day of the Messianic era is the seventh Day of Creation. This is a day of Sabbath Rest and the Sabbath Bride and Queen. The third Messianic millennium is the seventh Millennium of  mankind. The three days of the Messianic Resurrection is linked to the seven days of Creation. The  creative light of Genesis is the light of the Resurrection of the Messiah-who fresh from the exile (galut) enters Eternity and creates the universe as part of the blast or big bang of his Resurrection power. This resurrection blast is the blast of the mystical shofar (trumpet). This sound or music of the shofar accompanies the Song of Creation of  primordial Rosh haShanah that echoes forth in resurrection power "on the third day" of Exodus 19 with the giving of the Torah on Sinai and culminates in intensity with the spiritual resurrection and gathering of the Jewish people in the third Messianic millennium. "He will revive us after two days: on the third day he will raise us up, and we shall live in his sight. We shall know, and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light, and he will come to us as the early and the latter rain to the earth." (Hosea 6:3 in the Douai Rheims Bible)

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