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, June 10, 2017

The Mystery of the Levirate Marriage; Spilling of Seed and Rebbe Nachman of Breslov

Ruth and Boaz with Naomi and their son Obed who is the yibum son of Mahlon

The concept of a Levirate marriage hides a great mystery in Judaism. It is considered one of the deepest mysteries of the Jewish mystical tradition along with the mystery of the Red Heifer. In a sense these two mysteries are connected in that they refer to the mystery of reparation or rectification or atonement for sin. Rebbe Nachman revealed some of this mystery to his closest disciples but ordered it to be concealed from others due to them not having proper spiritual understanding so that they would distort such mysteries. Unfortunately this has occurred anyway and has been mixed with the avoda zara (foreign) teachings of reincarnation of Eastern religions by some Jews.

Rebbe Nachman calls his disciples (those who share in his charism, spirit or neshama) to understand the mystery of the Levirate marriage not in its outward literal sense but to go into the very deepest roots of its mystery and perceive its hidden light.  Rebbe Nachman also connects this mystery to his reparation of the nocturnal emission or spilling of seed in vain. The Sabbateans misunderstood this teaching in Kabbalah and sought to, on a literal level, through the use of sexual acts, to attain the spiritual dimension of this mystery which led to perversion. The Frankists and Rebbe Nachman of Breslov sought to remedy or repair for this perversion and return this mystery to its original pure level of light.

The Bible calls for a literal Levirate marriage when one's brother is married but dies without a son then his brother or another close relative marries the widow and the child born to them is considered legally to be the son of the deceased husband. On a literal level this protects widows from becoming destitute with no husband and no son. However there is a deeper meaning to this marriage and we see such Levirate marriages in the ancestry of the Messiah. 

The first mention is actually before the giving of the Torah and the law of Levirate marriage in the story of Judah, his sons and Tamar and this story also links this mystery to the spilling of seed in vain. King David and the Messiah will descend from this highly irregular union of Judah and Tamar. Their eldest son Phares (Peretz) is considered the first born son of Judah's first born son Er and takes precedence over the other sons of Judah. He receives the neshama or charism of Er as the first born son who will be the father or ancestor of the Kingly line of the Messiah. 

The next time we encounter the Levirate marriage is in the story of Naomi, Ruth and Boaz in which we see that it applies not just to brothers but also to other male relatives. Ruth's first husband Mahlon is a cousin of Boaz. Mahlon is the first born heir of Elimelech (the husband of Naomi) who is most likely the eldest son of Salmon and Rachab. Boaz by marrying Ruth in a Levirate marriage attains the kingly birthright for his son Obed ahead of his more senior relatives. While this kingly birthright of the first born usually passes to the eldest son it can on occasion under divine direction go to the younger or youngest such as in the case of Jacob and Esau and Ephraim and Manasseh. Jesse received the kingly birthright but God through the prophet Samuel transferred the kingly birthright to Jesse's youngest son David. 

The next levirate or yibum marriage according to Jewish tradition was with Solomon's older brother Nathan whose widow Hephzibah had a yibum son with Solomon. The Zohar states that the Messiah will descend from Hephzibah the wife of Nathan the son of David.  It would seem that the kingly birthright blessing was divided at this time with the yibum son of Nathan called Mattata receiving the promise of  being the ancestor of the Messiah while Rehoboam received the earthly throne of David blessing. This blessing was reunited when Jeconiah's childless wife married the Nathanite heir and Shealtiel was the yibum son born of this union. This is why Shealtiel and his son Zerubbabel appear in both the genealogies of Luke (descent from the yibum son of Nathan) and Matthew (from Solomon's son King Rehoboam).

The levirate marriages are alluding to the virginal nuptial union in the Divine Will. Yeshua said that those who do the will of God are his mother, brother, sister etc. The Zohar and Talmud teach through the levirate marriage that at the spiritual root of this mystery one' s wife becomes one's mother and one's father becomes their son.Yeshua also alludes to this when he asked the Jewish people who was King David referring to when he called the Messiah who is to be his son Lord. How can his son be his Lord? In a levirate marriage the new husband allows his son to be reckoned as his brother's son. God the Father in the mystery of the incarnation allows his Son to be reckoned as the Son of Joseph. 

This is meant to be understood in a spiritual manner not as reincarnation. The mystery of the levirate however does allude to the mystery of the resurrection and especially the mystical/spiritual resurrection in the Divine Will. As one inherits certain traits of certain ancestors through biological dna so we receive spiritual traits or charisms we can call neshama (a level of the soul) or spiritual dna from our ancestors and other souls. St John the Baptist shared the neshama (charism/spirit) of Elijah the Prophet. Rebbe Nachman of Breslov received the neshama or charism of Rabbi Simeon ben Yochai as well as certain aspects of the neshama of Moses and Mashiach ben Yosef as well as the neshama of his great grandfather the Baal Shem Tov.

We can also receive the negative traits of our ancestors and others which we need to do reparation for in the Divine Will. Rebbe Nachman sought to do reparation for the sins of the Jewish Sabbateans in which he offered up himself to great suffering of soul and body to repair for such a great sin as lustful thoughts and actions called nocturnal emissions or spilling of the seed in vain. Unfortunately due to the veiled language many Jews had misunderstood this teaching and in the time of Rebbe Nachman the youth and others were burdened with guilt over innocent nocturnal emissions as well as masturbation. Like the Baal Shem Tov, Rebbe Nachman taught that emissions of semen in one's sleep were not considered a sin just as a child wetting himself in the night is not a sin. Rebbe Nachman as a true chasid had a heart of chesed (mercy/loving kindness) and he wanted to help the young men who believed they had committed an almost unforgivable sin by masturbating, due to a false understanding of what spilling the seed in vain meant. He proposed a merciful remedy in which one would wash and recite ten psalms which would make reparation for any sinfulness involved in masturbation or lustful thoughts. The linking of masturbation with the more serious sins against life was also due to a faulty understanding of biology of the past among Jews (and others) that saw the semen or seed of the man as actual embryos who were being killed.

The actual sin of spilling of seed in vain in fact refers to one willfully trying to negate God's command to be fruitful and multiply by treating another human being as an object of lust as did Er who didn't want Tamar to lose her figure and Onan because through selfishness he didn't want to give his brother an heir. It is the refusal to obey God's command to generate and nurture life that makes this such a serious sin equal to bloodshed. It is the choosing of the way of death rather than the way of life. This can be symbolised by Cain and Abel- those who choose the way of death received the neshama of Cain and those who choose the way of life receive the neshama of Abel (the voice of the blood of Abel) which desires to make reparation for the sinful acts of his brother Cain whose acts can then be restored to wholeness in the divine Will. Of course it is only by giving to all souls and all acts the blood of Yeshua the Messiah that any reparation is possible.

On a more mystical level the spilling of seed in vain refers to those human acts done in the selfish human will that in a sense become the offspring or seed of evil (the demonic). The levirate marriage is entered into out of pure love for the welfare of the woman and for the memory of one's brother or close relative thus being closer to the idea of a Josephite marriage. The offspring or seed of the mystical levirate marriage or virginal spousal unions are acts done or redone in Divine Will which repair and rectifies the fallen seed. It is believed by many Breslovers that Rebbe Nachman entered into a second marriage that was a "Josephite" marriage after the death of his first wife.

Our Lady who is the mystical Red Heifer and the Mystical Levirate Bride takes on the sins of all and repairs the damage done through them through the blood of her Son the Messiah. As the Woman of Israel she is the embodiment of the neshamot of all the Matriarchs of Israel like Tamar, Ruth, Hephzibah the wife of Nathan etc. Each of the Matriarchs of Israel also receive the neshama of Our Lady who is their sister in the order of Creation, their daughter in the order of history and their mother in the order of the Divine Fiat. In a similar manner St Joseph and Yeshua are the brothers in the order of creation, sons in the order of history and fathers in the order of the Divine Fiat to the Patriarchs of Israel. 

St Joseph is also both the virginal father and the son of the Messiah Yeshua. In a sense Yeshua in Joseph and Joseph in Yeshua was the model on which God gazed when he created Adam and he gazed at the model or icon of Our Lady in the Holy Spirit and the Holy Spirit in Our Lady Miriam in the creation of Eve. Thus St Joseph and Our Lady Miriam were the father and mother of Adam and Eve in the order of grace as well as biological son and daughter of Adam and Eve.

The power of the praying of the ten Psalms is the power of praise  in ten different ways. It is the praise and focusing on the Lord that brings true reparation and healing to those souls wounded by their sins. Rebbe Nachman wants to get his young men and all people away from focusing on their sins and back on God who is all merciful and ready to forgive so that they can become Tzadiks and repair for others and for those others sins. There is great power for reparation and healing in joyful heart-felt praise. If we can chant or sing them while dancing in child-like playfulness and joy- then that is even better. This is true Tikkun Olam (repair of the world).

Reincarnation and Reb Abraham Chazan: A Hebrew Catholic Understanding

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