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The Davidic Wolf Nasiim and their Seed

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One of the keys or signs that one can find when studying the genealogies, legends, folklore, chansons and histories of Medieval Europe in regards to the Davidic Nasiim is the theme of the "wolf" which we see in the ruling families of Aquitaine as well as in Germany with the Welf family. Welf is a play on words or pun having a dual origin or purpose of coming from the Hebrew word for a chief or prince which can be Nasi or Alef. The wolf represents both the Tribe of Benjamin and Rome. The Davidic Nasiim of the House of Hillel were on their male line from the Tribe of Benjamin and may have brought the use of the wolf into the Davidic dynasty.

The Davidic Nasiim were also very involved in the metal mining in the outposts of the Roman Empire so that these Roman Davidic Nasiim also took on the symbol of the Roman wolf. Both the Roman gens of Aelia and Ulpia were closely connected with each other and the Roman Imperial families of the 2nd and 3rd centuries. Ulpia coming from the Latin Lupus for wolf. Eventually a branch of the Ulpia family went into Armenia and the later Exilarch family were descendants of Kayl Margos (the Wolf Marcos) or Marcus Ulpius. Zuckerman would associate the name Magnario or Maghario with Machir of Narbonne and the Calalus artefacts speak of the Exilarch family as the Magnarvym. Does this come from a variant of the name Kayl Margos (the Wolf Marcos) to Kayl Magnus (the Great wolf) which was also the origin of the names Charlemagne and Kalonymus or Kalonymos?

Charlemagne is associated with the founding of the Luparii as royal officers who were in charge of wolf catching and they were also known as Louvetier which also may have come from the Armenian word of Lav Kayl (good wolf) whereas bad wolf was Vad Kayl or Kesh Kayl. Originally the Luparii referred to the Exilarch family that came to Aquitaine who were Wolf Warriors or Knights. Charlemagne was the Great Wolf with the other Jewish members of his family as the Louvetiers (the good wolves) as his officers or Lieutenants (derived from the term Louvetier).

In East Anglia this dynasty was known as the Wuffingas. Vahan I Wolf (Kayl Vahan) was the same person as Wehha King of the East Angles and his son was known as Wuffa. Wehha has also been associated with Weohstan in the famous poem Beowulf and is a relative of Beowulf and as Vesteinn in the Norse Sagga Kálfsvísa. Weohstan and Beowulf belong to a clan Waegmundings (Kaylmargosings) that is within the wider group called the Wulfings or Ylfings (wolf clan) which alludes to the Ulpius gens.

It is interesting to note how the letters of K, W, H, G and V often get interchanged between languages such as a name like Aaron can become Warin, Harin, Garin, Karin or Varin or Kayl becomes Wayl and then the l drops out to became Way or Weh. In this way Kayl Vahan turns into Weh ha in Norse but his original name of Kayl or Kal is preserved in the name of the Sagga Kalfsvisa. We can also see how D and T or Th are interchangeable and an N added or dropped which is how Drust becomes Tristan.

The term Caliph may come from ha Alef (the Chief or Prince) which in Arabic became Kalifa (successor) and the Armenian saw it as a pun for the Bad Wolf (Kayli vad) and thus Marcus Ulpius (Machir ha Alef) became Kayl Margos which was then seen as a pun by others for Kayl Magnus (the Great Wolf) which in turn came back into Armenian as Kayl Metz (the great wolf). The name Kayl Metz became Metzgaugraf in Frankish and associated with the title of Count of Metz which derived from Gershom ha G'dola (Gershomi Metzi) and the Great Scribe or Gaugraf (g'dola Graphein). The Great Scribe in Armenian was Metz dpiry which is why these "counts" were known as the counts of Metz and Paris.

It would seem that Armenian was an important language among the Exilarch family even centuries after leaving Armenia. The Mamikonians left Iran during the Sasanian dynasty and were descendants of Mar Chuna (Hunild) of Babylon who became known as the King of the Ostrogoths. They were also known as the Chunak or Chenk from the name Chuna. The Mamikonians and Ulpia were closely related and part of this Chunk clan that became the Wolf Clan of the Ostrogoths or Geats. Mar Huna (Hunild) was a grandson of Chuna II Babylonian Exilarch who was also a King of the Franks before becoming the Exilarch. Hunild's son was Athal (Adoi/Adal) and his son-in-law was known as Achiulf or Brother Wolf (born 290 AD). It was probably because these Davidic Nassiim had close connections with Rome that they began to be persecuted and thus forced to leave Persia for Armenia and from there into Europe.

This idea of Wolf Lords goes back into the time of the Parthian Kings who had monarchs that were closely related but came from two lineages. One lineage were of the Tribe of Benjamin of Q1b y-dna (descended from a Bactrian King who was a son of Mordechai) and the others of the Tribe of Ephraim of R1a1 y-dna (descended from a son of Queen Esther's son Darius). Vahan I Wolf descends through the Armenian Kings from these Wolf Kings of the Parthian and Persian Empires.The relationships of these Kings are in need of a reconstruction as some of the guesswork has been incorrect in regards to their connections with each other.

The Wolf Nasiim of the Holy Roman Empire

Ancestors of Vahan I Wolf on his father's side


Nehunia Rosh Galuta Scotti and Babylonian Exilarch (160 - 210)

Nathan Mar Ukba I Babylonian Exilarch (177 - 240)
/
Huna II (Hunao/ Sunno/ Chuna) King of Franks and Babylonian Exilarch (198 - 259)
/
Nathan I Mar Ukba of Babylon (220 - 270)
/
Mar Huna (Hunild / Huniul) of Babylon, King of the Ostrogoths (246 - 300)
/
Athal (Adal/ Adoi) King of the Ostrogoths (270 - )
/
Lady Mamika Mamikonian 
married
Achiulf (Achi Alef/ Brother Wolf) King of the Ostrogoths aka Artavasde of Armenia (290 - ) son of 
Prince Vatche of Armenia and Parthia. Descended from a long line of Benjaminite Wolf Lords back to Mordechai's son who was a Bactrian King
/
Lord Artaschir Mamikonian (308 - )
/
Lord Manuel Mamikonian
/
Vardana the Wolf Mother Mamikonian (360 - )
married 
Ashak III Ephraimite King of Armenia descended on the direct male line from Esther's son Darius.
/
Prince Hamazasp I MAMIKONIAN of Armenia (380 - )
/
St. Hmayeak Mamikonian General of Armenia (410 - 451)
/
Vahan the Wolf I (Kayl/ Le Loup) Mamikonian of Armenia aka Wehha of the East Angles (445 - )
*******************
 
Ancestors of Vahan I Wolf on his Mother's side 
*
 Kayl Margos (Marcus Ulpius) the Wolf Lord in Armenia (372 - 420)
/
Princess Kayli the Wolf Maiden (400 - 467)
/
Princess Dzoyk of Artsruni (428 - )
/
Vahan the Wolf I (Kayl/ Le Loup) Mamikonian of Armenia aka Wehha, King of the East Angles (445 - )
/
Lady Shoshana Blanchfleur (Zeevah/ Kayla) of Armenia and Britain sister of King Drust (Tristan) (498 -550)
/
Mooshegh (Moses Hai) Mamigonian King of Armenia (520 - )
/
Vahan II Kayl Anuny Moosh (the Wolf of the Armenian City of Mos or Moosh) King of Armenia, Bar Mooshegh Mamonikian (555 - )
/
Lady Bara bat Kalonymos of Armenia (598 - )
married
Shahrijar of Babylon aka Sheshna Gaon of Sura (600 - 660) son ofBustanoi (Bostanoi) Babylonian Exilarch (r.610 660) (580 - 660) and
Princess Izdundad (Dara) of Persia (585 - )

/
Mar Chasdai I (Moses Kalonymos aka Kayl Anuny Mos or the Wolf named Moses) Babylonian Exilarch (615 - 665)
/
Susannah (Zeevah ha Yafa) ha Geveret aka the Wolf Maiden (632 - )
married
Mar Chasdai II (Kalonymus) the Wolf Man or Good Man Exilarch of Babylon (665-885) Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 BY3231 y-dna (630 - 685)  Mar Chasdai's parents were both descended from Vahan I the Wolf through his son Drust or Tristan.

Their children were:
1. Abu Aharon of Ramat ha Golani in Syria / Palestine and Babylon (Garin de Monglane aka Aaron of Ramat haGolani) aka Aaron or Abba the Wolf (Lupus) (648 - 692) who married Imma Bilhah Bat Heman aka Mabile Ermenjart (652 - ) daughter of Heman (Herman) Exilarch of Babylon aka the Messiah of Pumbedita in 645 aka Abdullah ibn Saba (625 - 660). see below

2. Bat Chasdai Princess of Babylon (649 - ) who married Mar Nehemiah of Babylon (645 - ) son of Hananiah of Babylon Gaon of Sura Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 Z17662 y-dna (625 -)

3. Theodon I Duke of Bavaria aka Mar Judah or Yehuda ha Adon aka the Wolf of Bavaria (650 - 680) married Regintrude Duchess of Bavaria aka Queen of the Jews (652 -681) daughter of  Clovis II King of Neustria (633 - 657) and Balthild (Bilhah) Queen of Neustria and Burgundy (627 - )

4. Princess Alpais (Alpaida/ Chalpaida/ Alfa Ada) of the Visigoths (Liege) aka the She-Wolf Ada aka the Chieftainess (Alepha) Ada (654 - 705) who was the Jewish mistress of Peppin II Duke of Franks (652 - 714). They were the parents of Charles Martel.

5. Mar David of Babylon (660 - 702) who married Lady Doda (Dhoude) of Neustria (672 - ) a daughter of Chrodobertus II (Reuben) Count of Neustria (Hesbaye) (633 - ) and Lady Doda of Metz and Potiers (655 - ).

Abu Aharon of Ramat ha Golani in Syria / Palestine and Babylon (Garin de Monglane aka Aaron of Ramat haGolani) aka Aaron or Abba the Wolf (Lupus) (648 - 692) who married Imma Bilhah Bat Heman aka Mabile Ermenjart (652 - ). They were the parents of :

1. Lady Berthe (Bilhah) of Aquitaine (667 - ) who married Natronai of Iraq and Septimania Gaon of Pumbedita aka Norbert of Aquitaine (663 - ) a son of Mar Nehemiah of Babylon (645 - ) and Bat Chasdai Princess of Babylon (649 -).

2. Theodon II (Mar Judah) Duke of Bavaria (668 - 716) who married Lady Fara Duchess of Bavaria (670 - ) a daughter of Theodon I Duke of Bavaria aka Mar Judah or Yehuda ha Adon aka the Wolf of Bavaria (650 - 680) and Regintrude Duchess of Bavaria aka Queen of the Jews (652 -681).

3. Rabbi Ahunai of Palestine and Aquitaine aka Henoch ben Aharon the Wolf (Alef) aka Hernaut de Beauland aka Lupus I of Aquitaine (r.692-710) who married Princess Dode (Ita) of Aquitaine (671 - ) a daughter of Theuderic III King of Neustria (651 - 691) and Lady Clotilda of Herstal (650 - ). see below

4.  Hezekiah (Chizkya) the Wolf (Walchigsie) aka Wala or Wali Chizikya of Babylon and Aquitaine, Count of Verdun or Narbonne (672 - ) who married Judith the Wolf (Valtrude) ibn Daud of Babylon aka the Wolf Jewess (687 - )  daughter of Mar David of Babylon (660 - 702) and Lady Doda (Dhoude) of Neustria (672 - ). 

5. Lady Celenion of Babylon and Aquitaine aka Selena bat Aharon (680 - 737) who married Elidyr of Rhodan Mananaan (Eadgils), Frisian King of the Radbads aka Radbad I of Frisia (673 - 719) a son of Sannde (Sandef/ Eagils ?) Frisian King of the Radbads (Rhodans) and Manaan (Man) aka Last King of Arthurian Calalus and Ruler of the Frisians. A Radhanite Jewish Merchant Prince (655 - ) and Lady Aldgila of Frisia (656 - ).

6. LadyAilbine of Babylon and Aquitaine aka Hava bat Aharon (682 - 735) who married Domnall Midi High King of Ireland (670 - 763) a son of  Murchad Midi King of Uisnech.

7. Bera de Gironne of Babylon and Aquitaine (685 - ) who married Lady Tamar of Brittany (702 - ) a daughter of Iahan (Jean) Duke of Brittany (672 - ) and Princess Tamar of Dumnonia (680 - ).


 Rabbi Ahunai of Palestine and Aquitaine aka Henoch ben Aharon the Wolf (Alef) aka Hernaut de Beauland aka Lupus I of Aquitaine (r.692-710) who married Princess Dode (Ita) of Aquitaine (671 - ).They were the parents of:

1. Ruth of Aquitaine (Rodolinde) Palestine and Aquitaine (687 - 755) who married Abu ha Nasi (Habibai/ Abba/ Naissi) Wala of Septimania (685 - ) a son of Natronai of Iraq and Septimania Gaon of Pumbedita aka Norbert of Aquitaine (663 - ) and Lady Berthe (Bilhah) of Aquitaine (667 - ).


2. Lady Gerlinde of Aquitaine (688 - ) who married Adalbert aka Bar Adal, Duke of Alsace (672 - 723) a son of Mar Adoi (Adal) (Eticho) Nasi of Alsace (r.670-689) of Babylon aka Adalrich (Eticho/ Attias) Nasi of Alsace (r.670-689) Gaon of a Jewish Academy in Ramat ha Golani (602 - 689) and his first wife Lady Hepzibah of Babylon and Jerusalem (602 - 668).

3.Judah Zakkai (Eudes of Aquitaine) Babylonian Exilarch (r.763-771) and Ruler of Aquitaine (r.710-735) Yehuda haZeev (690 - 771) who married Susanah Bat David (ibn Daud) aka Shoshana (Rozelinde) of Babylon (691 - ) a daughter of Mar David of Babylon (660 - 702) who married Lady Doda (Dhoude) of Neustria (672 - ). see below

 4. Lady Ganna of Aquitaine (692 - ) who married Adalrich (Eticho) II Duke of Alsace (674 - ) a son of Mar Adoi (Adal) (Eticho) Nasi of Alsace (r.670-689) of Babylon aka Adalrich (Eticho/ Attias) Nasi of Alsace (r.670-689) Gaon of a Jewish Academy in Ramat ha Golani (602 - 689) and his second wife Lady Berswinde of Alsace (642 - ).

5. Lord Valdar (Walter of Aquitaine/ Velvi/ Velvel/ Waldemar) aka The Wolf Lord (Velvi de Mar) Viceroy of Denmark King of Scania in Sweden (700 - ) who married Princess Signy the Younger of Essex (705 - ) a daughter of Offa King of Essex (680 - ) and Princess Signy the Elder of Essex.

6.  Lady Bilhah of Aquitaine (702 - ) who married Enkel Frisian King of the Radbads (700 - ) a son of Elidyr of Rhodan Mananaan (Eadgils), Frisian King of the Radbads aka Radbad I of Frisia (673 - 719) and Lady Celenion of Babylon and Aquitaine aka Selena bat Aharon (680 - 737).

7. Lady Geveret (Gerberga/ Geberge) of Aquitaine (710 - ) who married Carloman of Franks Mayor of the Palace and Duke of Franks (707 - 754) a son of Charles Martel King of Franks (686 - 741) and Lady Rotrud (Ruth/Schwanhilde) of Hesbaye (690 - 724).

Judah Zakkai (Eudes of Aquitaine) Babylonian Exilarch (r.763-771) and Ruler of Aquitaine (r.710-735) Yehuda haZeev (690 - 771) who married Susanah Bat David (ibn Daud) aka Shoshana (Rozelinde) of Babylon (691 - ). They are the parents of:

1. Hunald (Hernaut/ Henoch) Jewish Ruler of Aquitaine aka Huon of Bordeaux aka Lupus (Loup/ Lobo) (707 - 756) who married Judith the Wolf the Younger (the Wolf Jewess) aka Valtrude of Verdun (708 - ) the daughter of Hezekiah (Chizkya) the Wolf (Walchigsie) aka Wala or Wali Chizikya of Babylon and Aquitaine, Count of Verdun or Narbonne (672 - ) and Judith the Wolf (Valtrude) ibn Daud of Babylon aka the Wolf Jewess (687 - ).

2. Lady Alburga (Albina) of Aquitaine (708 - ) who married Athelbert II King of Kent (700 - 762) a son of Wihtred King of Kent (670 - 725) and Lady Cynegeth (Cyngyth) of Wessex (685 - ).

3. Princess Ora Eriu of Aquitaine and Babylon (709 - ) who married King Ailello (Hilell) of Connact Ui Maine (710 - 749) a  son of Mar Amorai ibn Daud (Daimine Aimeri David) of Babylon (689 - ) and Princess Fergusa of Connacht.

4. Makhir Todros ben Yehuda (Amorai/ Theodoric/ Aimeri de Narbonne) Western Exilarch and Jewish King of Septimania Count of Autun and Toulouse aka Theodoric (Dietrich) King of Saxony R1b L21 DF13 S470/Z251 S11556 BY3231 y-dna (710 - 773) who married Princess Aude (Aldana/ Alda) of Franks (715 - 753) a daughter of Charles Martel King of Franks (686 - 741) and Lady Rotrud (Ruth/Schwanhilde) of Hesbaye (690 - 724). see below

5. Gershom ben Judah ha Nebi (the Prophet) Or haGolah aka Gerard / Gerald of the Alemanni aka Girart de Vienne (712 - ) who married Imma (Emma) of Bavaria (715-) a daughter of Tassillo II Duke of Bavaria (688-719) the son of Theodon and Fara and Lady Imma (Hemma/ Emma) of Aquitaine (715- ) the daughter of Natronai and Bilhah.

6. Lady Lampagie of Aquitaine (713 - ) who married Wala Othman (Kalman) aka Munuza (Manasseh) the Wolf Wala of Septimania (705 - ) a son of Abu ha Nasi (Habibai/ Abba/ Naissi) Wala of Septimania (685 - ) a son of Natronai of Iraq and Septimania Gaon of Pumbedita aka Norbert of Aquitaine (663 - ) and Lady Berthe (Bilhah) of Aquitaine (667 - ).

7. Lady Serakh of Aquitaine a Davidic Jewish Princess (714 - ) who married Sabriel Baghatur Bihar, Khagan (king) of the Khazars r.740-760 (710 - 760) a son of Bulan Tarkhan Hei (5th War Leader)of the Khazars (690 - ) and Agatha II Rebeka (Barsbek) The 5th Khagana Bek (Sacral Queen-Empress of the Khazars) (690 - ).

8. Lady Judith (Bat Yudi/ Bertrude/ Bertha Goose Foot) Jewish Princess (720 - 783) who married Pepin III Frankish King aka Abba ben Kalman (714 - 768) a son of Charles Martel King of Franks (686 - 741) and Lady Rotrud (Ruth/Schwanhilde) of Hesbaye (690 - 724).

9. Ruth (Rotrud) of Aquitaine and Babylon (724 - ) who married Mar Natronai I Babylonian Exilarch R1b L21 DF13 Z39589 S470/Z251 S11556 Z17662 y-dna (703 - 773) a son of Abu ha Nasi (Habibai/ Abba/ Naissi) Wala of Septimania (685 - ) and Ruth of Aquitaine (Rodolinde) Palestine and Aquitaine (687 - 755).

10. Lady Geberge (the Geveret) of Aquitaine (729 - ) who married Lambert of Treves and Hornbach (728 - ) a son of Gui (Guido/ Wido) Count of Treves (700 - ) and Lady Doda of Neustria (702- ).

 Makhir Todros ben Yehuda (Amorai/ Theodoric/ Aimeri de Narbonne) Western Exilarch and Jewish King of Septimania Count of Autun and Toulouse aka Theodoric (Dietrich) King of Saxony R1b L21 DF13 S470/Z251 S11556 BY3231 y-dna (710 - 773) who married Princess Aude (Aldana/ Alda) of Franks (715 - 753).Their children are:

1.Mar Menachem (Hernaut de Gironde/ Eystein Gudrod/ Harald Hildetonn) King of Denmark Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 BY3231 Z18092 y-dna (730 - 770)who married Princess Hilda of Denmark and Scandinavia (728 - ) a daughter of King Ivar Wide Fathom (Vidfadmi) King of Lethra in Sweden (690 - 750) and Princess Eirica (Eirikur/ Arika) of Strathclyde and Hesbaye (712 - ).

2. Adalinde of Toulouse and Aquitaine (733 - ) who married Warin II Count of Treves and Gatanais (723 - 772) a son of Gui (Guido/ Wido) Count of Treves (700 - ) and Lady Doda of Neustria and Treves (702 - ).

3. Mar Nehemiah Theodorus ha Makhiri ( Thierry /Aymery le Chetif/ Deitrich/Namon) Ruler of Ripaurien, Saxony, Bavaria (r.779-790)and King of Calalus (r.775- 779) Jewish King of Septimania (r.765-775) (735 - 805) who married Princess Urenkalin (Kelinion/ Celenion) of Frisia and the Radbards (737 - ) a daughter of Enkel Frisian King of the Radbads (700 - ) and Lady Bilhah of Aquitaine (702 - ). see below.

4. Mar Nathan Kalonymus (Guillame of Gellone/ William of Orange) Western Exilarch and Jewish King of Septimania (737 - 812) who married Princess Cunigunde of the Franks (740 - ) a daughter of Carloman of Franks Mayor of the Palace and Duke of Franks (707 - 754) and Lady Geveret (Gerberga/ Geberge) of Aquitaine (710 - ). see below.

5. Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810)who married Lady Rolande of Hesbaye (737 - ) a daughter of Sigrand Count of Hesbaye (710 - ) and Princess Landree of Franks (708 - ) a daughter of Charles Martel.

6. Princess Teina (Feiga) of Septimania (741 - ) who married Mar Yedidiyah of Babylon (741 - ) a son of Mar Natronai I Babylonian Exilarch R1b L21 DF13 Z39589 S470/Z251 S11556 Z17662 y-dna (703 - 773 and Lady Ruth (Rotrud) of Aquitaine and Babylon (724 - ).

7. Alda (Adel), Jewish Princess of Septimania (742 - ) who married Daniel IV Demrost King of Brittany (741 - ) a son of Romulus the Valiant King of Brittany (720 - ) and Helena (Elena/ Eleanor) of Brittany and Gascony the daughter of Bera de Gironne of Babylon and Aquitaine (685 - ) who married Lady Tamar of Brittany (702 - ).  

8. Princess Godehilde of the Radbards (743 - ) who married Dietrich (Theodoric) Count of Maine (742 - ) son of Herve, Duke of Maine (923- ).

And Machir had a second wife Princess Dunlaith (Doon-la) of Strathclyde (730 - 804) a daughter of Idwal Rotri (Israel the Red) King of Strathclyde (700 - ). Their children were:

9. Princess Dunne of Strathclyde and Septimania (755 - ) who married Childebrand II Lord of Perracy the son of Nibelung the Historian and Lady Bertha the daughter of Gershom ben Judah.

10.  Osnat (Asenath/Asseburga) of Septimania (757 - ) who married Bruno I Count of Saxony (736 - 813) a son of Bera de Gironne and Tamar of Brittany.

Mar Nehemiah Theodorus ha Makhiri ( Thierry /Aymery le Chetif/ Deitrich/Namon) Ruler of Ripaurien, Saxony, Bavaria (779-790)and King of Calalus (775- 779) Jewish King of Septimania (765-775) (735 - 805) and Princess Urenkalin (Kelinion/ Celenion) of Frisia and the Radbards (737 - ). Their children were:

1. St William (Isaac Kalonymus) of Gellone and Septimania aka Widukind King of Saxony (755 - 814)who married Lady Guibor (Geva) of Narbonne (760 -824 ) a daughter of Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) and Lady Rolande of Hesbaye (737 - ). see below 

2. Lady Jutta (Judith) of Ripaurien, Saxony, Bavaria (758 - ) who married Theobald of the Alemanni (742 - ) a son of Gershom ben Judah ha Nebi (the Prophet) Or haGolah aka Gerard / Gerald of the Alemanni aka Girart de Vienne (712 - ) and Imma (Emma) of Bavaria (715-).

3. Lady Emhilda of Engern (759 - ) who married Harald King of Haithabu (755 - ) a son of Mar Menachem (Hernaut de Gironde/ Eystein Gudrod/ Harald Hildetonn) King of Denmark Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 BY3231 Z18092 y-dna (730 - 770) and Princess Hilda of Denmark and Scandinavia (728 - ). 


4. Warnechin (Warin/Aaron/ Garin) King of Saxony aka Warin de Autun (760 - ) who married Lady Gunhilda of Rouergue (Rugen) (764 - ) a daughter of Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) and Lady Rolande of Hesbaye (737 - ).

5. Princess Ida of Autun Queen-Mother of England (762 - 838) who married King Egbert II of Kent and Duke of Saxony (760 - 811) a son of Eadbert II King of Kent (730 - ) and Princess Eva (Eoba/Eoppa) of Kent and Wessex (735 - ).

6. Lady Bilhah of Saxony (765 - ) who married Athelbert I Duke of Saxony (762 - ) a son of Eadbert II King of Kent (730 - ) and Princess Eva (Eoba/Eoppa) of Kent and Wessex (735 - ).

7. Lady Bertha of Autun (767 - ) who married Sigisbert Count of Rouergue (765 - 836) a son of Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) and Lady Rolande of Hesbaye (737 - ).

8. Lady Theodrata of Ripaurien, Saxony, and Bavaria (768 - ) who married Robert II Count of Worms And Hesbaye (765 - 807) a son of Thuringbert Count of Worms and Hesbaye (735 - 770) and Lady Waldrada of Treves and Hornbach (747 - ).

9. King Israel I Guriad ha Makhiri (Magnarvm) of Rhoda and Calalus (770 - 852) who married Princess Atala (Ethyl) of Gwynedd and Bernicia (782 - ) a daughter of Jacob (Iago) of Gwynedd and Bernicia King of Calalus (779-785) (752 - 785) and Lady Caenau of Brittany and Septimania (762 - ).


St William (Isaac Kalonymus) of Gellone and Septimania aka Widukind King of Saxony (755 - 814)who married Lady Guibor (Geva) of Narbonne (760 -824 ). Their children were:

1. Warin d'Autun aka Welf I Count of Bavaria (Altdorf), Count of Macon (777 - 853)who married Lady Alba (Abbana) aka Hava (Hedwig) of Autun (779 - ) a daughter of Mar Nathan Kalonymus (Guillame of Gellone/ William of Orange) Western Exilarch and Jewish King of Septimania (737 - 812) who married Princess Cunigunde of the Franks (740 - ). see below.

2. Lady Alphais of Gellone and Macon (778 - ) who married Beggo Count of Toulouse, Duke of Septimania, Duke of Aquitaine (760 - 816) a son of Gerard Count of Paris (735 - 779) and Princess Rotrud (Ruth) of the Franks (742 - ).

3. Lady Judith (Hitta) of Gellone and Septimania (779 - ) who married Henoch (Hunold/ Hernaut/ Hunroch) Count of Thourgovie and Rhaetia a son of Ragner (Ragnvald/ Berenger) of Scandinavia (782 - ).
  
4. Lady Waldrada of Gellone and Septimania (780 - ) who married Hadrian Count of Orleans 1st husband (765 - 825) a son of Gerard Count of Paris (735 - 779) and Princess Rotrud (Ruth) of the Franks (742 - ) and she married secondly Rutpert (Robert) III Count of Wormsgau 2nd husband (789 - 834) a son of Robert II Count of Worms and Hesbaye (765 - 807) and Theodrata of Ripaurien, Saxony, and Bavaria (768 - ). 

5. Herimbue (Altatrude/Herriasbeuck) of Gellone and Septimania Princess of Orange (780 - ) who married Gosselin (Gauzhelm) Count of Maine (779 - ) a son of Herve Count of Maine (760 - ) and Lady Gossia of the Khazars (752 - ).

6. Mar Judah of Babylon aka Theodoric (Thierry) of Gellone and Macon (781 - ) who married Sussanah (Roselinde) ha Yafa (782 - ) a daughter of Mar Zakkai of Babylon (760 - ) and Dhoude Frankish Princess (761 - ).

7. Lady Alda of Saxony (782 - ) who married Billung I a Count of Saxony (780 - ) a son of Athelbert I Duke of Saxony (762 - ) and Lady Bilhah of Saxony (765 - ) .

8. Lady Rotlinde of Gellone and Septimania (785 - ) who married Wala Abbot of Bobbio (786 - ) a son of Bernard of the Franks Western Exilarch and Jewish King of Septimania Kalonymus Bera Natan (765 - 825) and Lady Gundelinda of Narbonne (769 - ).

9. Gerard Count of Auvergne (790 - 841) who married his neice Lady Adaltrude of Maine (802 - ) a daughter of Gosselin (Gauzhelm) Count of Maine (779 - ) and Herimbue (Altatrude/Herriasbeuck) of Gellone and Septimania Princess of Orange (783 - ). 

 10. Hugon (Hugh/ Hughes) of Gellone and Septimania (792 - ) who married his neice Lady Geva (Guibor) of Maine (794 - ) a daugter of Gosselin (Gauzhelm) Count of Maine (779 - ) and Herimbue (Altatrude/Herriasbeuck) of Gellone and Septimania Princess of Orange (783 - ).

11. Lady Hasalda the Jewess (797 - ) who married Bruno III Count of Saxony (798 - ) a son of Bruno II Count of Saxony (775 - ) and Princess Ode of Saxony and England (780- ) the daughter of the exiled King Egbert II of kent and Duke of Saxony.


Warin d'Autun aka Welf I Count of Bavaria (Altdorf), Count of Macon (777 - 853) who married Lady Alba (Abbana) aka Hava (Hedwig) of Autun (779 - ).  Their children were: 

1. Machir Bernard I (Berenger) Count of Auvergne (795 - ) who married Lady Ava of the Spanish March a daughter of Count Solomon of the Spanish March. 

2. Isembart Count of Macon (796 - ) who married Thietrada of Septimania (797 - ) a daughter of Bernard of the Franks Western Exilarch and Jewish King of Septimania Kalonymus Bera Natan (765 - 825) and Lady Gundelinda of Narbonne (769 - ).

3. Lady Judith Welf of Bavaria (797 - 843) who married Louis I the Pious of Aquitaine, Holy Roman Emperor aka Levi ben Kalonymus (778 - 840) son of Charlemagne (David Kalonymus) Holy Roman Emperor (742 - ) and Lady Hildegarde aka Hadassah bat Gershom ben Judah.

4. Conrad I Count of Auxerre (800 - 864) who married Lady Adelaide of Tours (800 - 866) a daughter of Hugh II of Alsace Count of Tours (750 - ) and Lady Ava Schwanhilde of Paris and Metz (780 - ). He was her first husband.

5. Rudolph I Count of Ponthieu (802 - 866) who married Princess Hroudan (the Rhodan Princess) of Rhoda and Calalus (810 - 867) a daughter of King Israel I Guriad ha Makhiri (Magnarvm) of Rhoda and Calalus (770 - 852) and Princess Atala (Ethyl) of Gwynedd and Bernicia (782 - ).

6. Lady Hemma Welf of Macon and Altdorf (803 - 876) who married Louis the German, East Frankish King (806 - 876) a son of Louis I the Pious of Aquitaine Holy Roman Emperor aka Levi ben Kalonymus (778 - 840) and Ermengarde of Hesbaye, Empress of the Franks (778 - 818).


Mar Nathan Kalonymus (Guillame of Gellone/ William of Orange) Western Exilarch and Jewish King of Septimania (737 - 812)and Princess Cunigunde of the Franks (740 - ). The great Jewish nasi of French and Septimanian Jewry. His identity and children have been confused with his nephew Isaac Kalonymus who was known as Widukin and St William of Gellone. Their children were:

1. Boniface I (Guitcario) Marquis of Tuscany (761 - 823) who married Lady Berta of Narbonne (763 - ) a daughter of Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) and Lady Rolande of Hesbaye (737 - ).

2. Bernard of the Franks the Hooked Nose, Western Exilarch and Jewish King of Septimania, Kalonymus Bera Natan ha Nasi (765 - 825) who married Lady Gundelinda of Narbonne (769 - ) a daughter of Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) and Lady Rolande of Hesbaye (737 - ).

3. Lady Alda of Gellone (772 - 799) who married Fredelon Count of Rouergue (775 - 820) a son of Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) and Lady Rolande of Hesbaye (737 - ).

4. Lady Bertha (Bertana) of Gellone (774 - ) who married Liutard Count of Narbonne (771 - ) a son of Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) and Lady Rolande of Hesbaye (737 - ).

5. Lady Alba (Abbana) aka Hava (Hedwig) of Autun (779 - ) who married Warin d'Autun aka Welf I Count of Bavaria Count of Macon (777 - 853) a son of St William (Isaac Kalonymus) of Gellone and Septimania aka Widukind King of Saxony (755 - 814) and Lady Guibor (Geva) of Narbonne (760 -824 ).

6. Heribert (Heimbruc/ Hayyim Baruch) of Gellone, Western Exilarch and Jewish King of Septimania (782 - ) who married Lady Bertha of Paris a daughter of Beggo Count of Toulouse, Duke of Septimania, Duke of Aquitaine (760 - 816) and Lady Alphais of Gellone and Macon (778 - ).

7. Gauclem (Gotcelmo/ Jacob Kalman) of Septimania Count of Roussillion (784 - 834) who married Aldatrude of the Spanish March (800 - ) a daughter of Count Solomon of the Spanish March (780 - 868) and Lady Adaltrude of Narbonne.

Mar Menachem (Hernaut de Gironde/ Eystein Gudrod/ Harald Hildetonn) King of Denmark aka Herod or Herard, Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 BY3231 Z18092 y-dna (730 - 770)who married Princess Hilda of Denmark and Scandinavia (728 - ). Their children were:
  
1. Alfhild Princess of Denmark (746 - ) who married Sigurd Ring, King of Uppsala (744 - 804) a son of Count Randver (Berenger) of Hesbaye (729 - ) and Princess Ingild of Essex and Scania (730 - ).

2. Asa (Osnat) Princess of Denmark (748 - ) who married King Dag of Westmore (730 - 790) a son of Lord Valdar (Walter of Aquitaine/ Velvi/ Velvel/ Waldemar) aka The Wolf Lord (Velvi de Mar) Viceroy of Denmark King of Scania in Sweden (700 - ) and Princess Signy the Younger of Essex (705 - ) 

3. King Halfdan (Helgi/ Heligaud/ Oleg, Olaf, Eystein, Haarik and Eirik) ha Arik King of Denmark, Margrave of Frisia and Jutland aka Ha Alef Dan (Chief or Prince of Dan) (750 - 830) who married his neice Princess Tora (Thora/Thyra) aka Ragnhild (764 - 810) a daughter of Sigurd Ring, King of Uppsala (744 - 804) and Alfhild Princess of Denmark (746 - ).see below.

4. Harald, King of Haithabu (755 - ) who married Lady Emhilda of Engern (759 - ) a daughter of Mar Nehemiah Theodorus ha Makhiri ( Thierry /Aymery le Chetif/ Deitrich/Namon) Ruler of Ripaurien, Saxony, Bavaria (r.779-790) and King of Calalus (r.775- 779) Jewish King of Septimania (r.765-775) (735 - 805) and Princess Urenkalin (Kelinion/ Celenion) of Frisia and the Radbards (737 - ).

5. Tora Princess of Denmark (765 - ) who married Count Ragner (Angi) of Hesbaye (762 - ) son of Count Randver (Berenger) of Hesbaye (729 - ) and Princess Ingild of Essex and Scania (730 - ).

King Halfdan (Helgi/ Heligaud/ Oleg, Olaf, Eystein, Haarik and Eirik) ha Arik King of Denmark, Margrave of Frisia and Jutland aka Ha Alef Dan (Chief or Prince of Dan) (750 - 830) who married his neice Princess Tora (Thora/Thyra) aka Ragnhild (764 - 810). Their children are: 

1. Prince Ivar Halfdansson aka Isaac (780 - ) who married Princess Hilf Dagsdatter (782 - 821) a daughter of King Dag of Westmore (730 - 790) and Asa (Osnat) Princess of Denmark (748 - ).
  
2. Hunroch I (Hernaut/ Henoch/ Hunfrid/Harald) Margrave of Fruili (781 - ) who married Lady Engeltrude of Paris (793 - 853) a daughter of Beggo Count of Toulouse, Duke of Septimania, Duke of Aquitaine (760 - 816)and Lady Alphais of Gellone and Macon (778 - ).
  
3. Hildouin (Helgu/Olaf/Hemming) Halfdansson Prince of Denmark , Frisia and Jutland (782 - ) who married Princess Helga Dagsdottir of Westmore (784 - ) a daughter of King Dag of Westmore (730 - 790) and Asa (Osnat) Princess of Denmark (748 - ).

4. Ragner (Ragnvald/ Berenger) of Scandinavia (782 - ) who married Princess Aslaug (Asa/Aslatus) (783 - ) a daughter of Count Ragner (Angi) of Hesbaye (762 - )and Tora Princess of Denmark (765 - ).

5. Princess Tora of Frisia (784 - ) who married Ali Anulo King of Frisia (765 - 812) a son of Mar Yedidiyah of Babylon (741 - ) and Princess Teina (Feiga) of Septimania (741 - ).

6. Princess Redburga Queen Consort of England (787 - 839) who married Egbert, King of England (789 - 839) son of King Egbert II of Kent and Duke of Saxony (760 - 811) and Princess Ida of Autun Queen-Mother of England (762 - 838).

7. Aslaugh Helgisdattr Princess of Denmark, Frisia and Jutland (791 - ) who married Frotho (Frodi) King of Sjaelland (775 - ) a son of Sigurd Ring, King of Uppsala (744 - 804) and Alfhild Princess of Denmark (746 - ).

8. Sigrid Helgisdottir Olafsson, Princess of Denmark (799- ) who married Harold Klak, King of Denmark (800 - 844) a son of Prince Ivar Halfdansson aka Isaac (780 - ) and Princess Hilf Dagsdatter (782 - 821).

Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Adalemo aka Gilbert of Rouergue (739 - 810) who married Lady Rolande of Hesbaye (737 - ). These are their children:  

1. Ingerman (Inkerman/ Enguerrard) Count of Hesbaye Manasseh bar Yakar (758 - 818) who married Princess Rotrud of Franks (759 - ) a daughter of Pepin III Frankish King (714 - 768) and Judith (Bat Yudi/ Bertrude/ Bertha Goose Foot) Jewish Princess (720 - 783).

2. Lady Guibor (Geva) of Narbonne (760 - ) who married St William (Isaac Kalonymus) of Gellone and Septimania aka Widukind King of Saxony (755 - 814) a son of Mar Nehemiah Theodorus ha Makhiri ( Thierry /Aymery le Chetif/ Deitrich/ Namon) Ruler of Ripaurien, Saxony, Bavaria (779-790) and King of Calalus (775- 779) Jewish King of Septimania (765-775) (735 - 805) and Urenkalin (Kelinion/ Celenion) of Frisia and the Radbards (737 - ).

3. Lady Berta of Narbonne (763 - ) who married Boniface I (Guitcario) Marquis of Tuscany (761 - 823) son of Mar Nathan Kalonymus (Guillame of Gellone/ William of Orange) Western Exilarch and Jewish King of Septimania (737 - 812) and Princess Cunigunde of the Franks (740 - ).

4. Lady Gunhilda of Rouergue (Rugen) (764 - ) who married Warnechin (Warin/Aaron/ Garin) King of Saxony aka Warin de Autun (760 - ) son of Mar Nehemiah Theodorus ha Makhiri (Thierry /Aymery le Chetif/ Deitrich/ Namon) Ruler of Ripaurien, Saxony, Bavaria (779-790) and King of Calalus (775- 779) Jewish King of Septimania (765-775) (735 - 805) and Urenkalin (Kelinion/ Celenion) of Frisia and the Radbards (737 - ).

5. Sigisbert Count of Rouergue (765 - 836) who married Lady Bertha of Autun (767 - ) a daughter of Mar Nehemiah Theodorus ha Makhiri ( Thierry /Aymery le Chetif/ Deitrich/ Namon) Ruler of Ripaurien, Saxony, Bavaria (779-790) and King of Calalus (775- 779) Jewish King of Septimania (765-775) (735 - 805) and Urenkalin (Kelinion/ Celenion) of Frisia and the Radbards (737 - ).

6. Lady Gundelinda of Narbonne (769 - ) who married Bernard of the Franks Western Exilarch and Jewish King of Septimania Kalonymus Bera Natan (765 - 825) a son of Mar Nathan Kalonymus (Guillame of Gellone/ William of Orange) Western Exilarch and Jewish King of Septimania (737 - 812) and Princess Cunigunde of the Franks (740 - ).

7. Liutard Count of Narbonne (771 - ) who married Lady Bertha (Bertana) of Gellone (774 - ) a daughter of Mar Nathan Kalonymus (Guillame of Gellone/ William of Orange) Western Exilarch and Jewish King of Septimania (737 - 812) and Princess Cunigunde of the Franks (740 - ).

8. Fredelon Count of Rouergue (775 - 820) who married Lady Alda of Gellone (772 - 799) a daughter of Mar Nathan Kalonymus (Guillame of Gellone/ William of Orange) Western Exilarch and Jewish King of Septimania (737 - 812) and Princess Cunigunde of the Franks (740 - ).

 
 


Davidic Lineage of Prince George of Cambridge: Widukind and William of Gellone

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 Prince George of Cambridge our future king and the great-grandson of Queen Elizabeth II of Britain is descended on the direct male line from the Babylonian Exilarchs and the Jewish Kings of Narbonne in southern France (Septimania). Today Prince George is considered to be part of the House of Windsor but his ancestral Royal House is the House of Oldenburg that descends from Elimar I Count of Oldenburg through some of the Danish Kings and Dukes.

Countess Rixa of Oldenburg the wife of Elimar I Count of Oldenburg claimed that her husband descended from Widukind a leader among the Saxons in the time of Charlemagne. Historians have doubted this claim of hers. Who was this legendary Widukind? He was Elimar's ancestor on the direct male line. Widukind can be identified with Isaac Kalonymus who was also known as St William of Gellone. This William of Gellone should not be confused with his uncle Nathan Kalonymus who was also known as William of Gellone and was a leader of Frankish Jewry and the son of Makhir Theodoric of Narbonne.  

Makhir Theodoric (Todros) or Machir ben Judah is known as Aimeri de Narbonne in the French Chansons. His father was Eudes or Odo the Great the Jewish King or Duke of Aquitaine who abdicated in 735 and moved to Babylon and became the Exilarch Judah Zakkai of Babylon from 763-771. Makir Todros (Theodoric of Saxony) was the Nasi of Saxony and the Count of Autun who in 737 was part of Charles Martel's army that laid seige to Narbonne. Makir kept Narbonne under seige for 2 years with the support of his  brother Hunald the Ruler of Aquitaine and in 739 he became the Jewish Wali or Wala of Narbonne (Arbunah). The Muslims retook it in 742 and Makir left for the north and became the Jewish Nasi of Saxony and the Count of Autun. He was captured by Peppin and Carolman in 744 as he had become a leader among the Saxons. He then returned to Aquitaine and became the Count of Dordogne. At some stage he was reconciled with Pepin and was restored as the the Count of Autun in 750. He was also part of the force that laid seige to Narbonne from 752-759 when Narbonne was delivered and finally taken in 759 with the help of the Jewish community, he was crowned the Jewish King of Septimania. He may have abdicated in 765 rather than died and he returned to Babylon where in 773 he became the Exilarch. 

Makir Todros (aka Amorai)'s four sons were Aymer le Chetif (Nehemiah Todros), Hernaut de Girone (Menachem), Guillame d'Orange (Nathan Kalonymus) and Guibert (Yakar).  These four in the histories and genealogies are also Theodoric of Ripauren, Saxony and Narbonne (also known as Namus (Namon/ Naimon) of Bavaria), Harald Hildetonn King of Denmark, William of Gellone or Orange and Guibelin or Gilbert of Narbonne and Rouergue. The locations of the activities of the Makhiri are set in Septimania in southern France and Barcelona in south eastern Spain. However in the Chansons their activities are also placed further north in the area of the Ardennes in Belgium as well as Germany. 

The name Gellone comes from the name Kalonymus (from the Greek meaning good name) which is found in this family in both the south and Germany among the Jewish leaders of Davidic ancestry. Kalonymus is Shem Tov in Hebrew and Bonnom in Spanish. However the name was also associated with Kayl (wolf) and Kaylman or Kalman (Wolf Man) which is Armenian in origin and the name Widukind is a German version of that name meaning wolf man. Some of this family also used the names of Lupus, Lopez and Welf. The term of Alef  (Chief) and Ha Alef  (Furst in German) which is used as a variant of Nasi is also linked with Welf and Ulfr (old Norse for gray wolf). Velvel or Velvi are Yiddish words for wolf and are the Jewish versions of William, Walter and Vladimir (Valdar/ Valdemar). The Yiddish word Velvi and Velvel rather than Volf for wolf may have been a play on words for the term of Wali or Wala or Vali for the a Ruler of a city under the Muslims. The ruler of Narbonne was called a Wala under Muslim rule.

This name of Kayl (wolf) is the origin of the name Charles or Karl in the Carolingian family and Charlemagne is a French version of Kalonymus and Charlemagne was also called David Kalonymus. In fact Charles Martel's mother was the Jewish mistress or wife of Pepin Duke of the Franks. Her Frankish name of Alpaida (Chalpaida) comes from Ha Alefa Ada (the Chiefainess or Nessiya Ada). She was a daughter of Mar Chasdai of Babylon who came with her brother Abu Aharon (Garin de Monglane) of Babylon to the Frankish Empire. The name of Kalonymus (good name in Greek) and Chasdai (good man in Aramaic) are synonymous and thus Alpaida (ha Alefa Ada) named her son after her father who was a Babylonian Exilarch. The association with wolf came into the Exilarch family through their descent from Vahan the Wolf aka Kayl Vahan  (not to be confused with the later King Vahan the Wolf) an Armenian Prince who went into the West and is known as Wehha King of East Anglia. He married a British Jewish (Gewisse) Princess who was descended from Mar Chasdai a son of Nathan II Babylonian Exilarch. This Chasdai Golomh (Kalonymus/  Chasdubh / Galamh / Mar Chuna)(361-412) was a Davidic warrior in the Roman army in Spain and then Britain. 

Chasdai on one line may have descended from Onkelus ben Kalonymus who was a relative of the Emperor Hadrian and his wife and relative Vibia Sabina. They were descended from the Spanish Roman family of Ulpius (Wolf).  Marcus Ulpius (died 19 AD) went to Spain in the time of the Emperor Augustus. He may have been of a Roman Jewish family descended from the Tribe of Benjamin and related to Hillel. The wolf is the emblem of the Tribe of Benjamin. Was Hillel a descendant of the Aelli family of Rome that may have left Judah after the destruction of the First Temple and settled in Italy? King Arthur's son known as Mordred in the legends was also called Amorai and Amwlad but Mordred alludes to Madadh-allaidh (wolf in Scottish Gaelic), Madrai Allta (wolf in Irish Gaelic) andMlaidd (wolf in Welsh). Some branches of the Exilarch family lived in Aleppo or Halabu who settled in Spain where a play on the name of Halabu became el Lobo (the wolf).

Another of Isaac Kalonymus's uncles Mar Menachem (Hernaut), who became known as Harald Hildetonn, became the Ruler of Denmark when he married Hilda the heiress of Denmark. Harald was killed in battle in 770 when Isaac (Widukind) was 15. Harald's daughter known as Alfhild married Sigurd Ring (Hring) [b.744 d.804) the King of Sweden. After the death of Harald (Menachem/ Hernaut) in 770 Sigurd became the Ruler of Sweden and Denmark and later Isaac Kalonymus (Widukind) would flee to his court. Sigurd Hring's grandmother Landree was  daughter of Charles Martel who had married Sigrand of Hesbaye. Sigurd Hring's father was Randver or Berenger of Hesbaye [b.729] who married Ingild a granddaughter of Offa King of Essex. He established a colony of East Saxons and Danes in Sweden. Ingild's father  was Valdar (Walter) who was a brother of Eudes of Aquitaine (Judah Zakkai) who became the Viceroy of Denmark during the days of King Ivar and later was the King of Scania in Southern Sweden. King Ivar's grandmother Queen Ragnhild (Regintrude or Malka) the wife of King Frode VII was a daughter of Adoi or Adal who later became the Duke of Alsace. She was a daughter of his first wife Lady Hepzibah of Babylon and Jerusalem.

Isaac (Widukind) spent his youth in the court of Charlemagne as a young count related to Charlemagne. After Charlemagne subdued the Saxons in 772 Isaac's father Mar Nehemiah Theodorus ha Makhiri(known as Dietrich among the Saxons) as the Septimanian Jewish King (under the overlordship of Charlemagne), was also given control over the Jews in the Saxon and other areas under Frankish rule. In 775 when Isaac's father went to Calalus, his uncle William of Gellone (Nathan Kalonymus) became the Septimanian Jewish King and Isaac was made the Nasi of Saxony.  However, Issac who was known as Widukind (wolf kind) sided with the plight of the oppressed Saxons and resisted Charlemagne and in 777 escaped to his relatives in Denmark. 

When Widukind's father returned from Calalus in 779 he joined his son in Denmark. His father is known in the legends as Abbi which comes from the Hebrew name Abba for father. By 782 they had left their refuge in Denmark and were fighting with the Saxons against Charlemagne. Did Nehemiah Theodoric (Dietrich) fall out of favour with Charlemagne and was the transfer of the Septimanian Kingship to his brother a forced transfer? Was his trip to the far away Calalus a response to that? It would seem that Mar Nehemiah allied with the Jewish merchant princes known as the Radhanites through his wife. His son was also known as Isaac the Radhanite (Rhodani). Rhoda was the capital city of Calalus and one of the homelands of the Radhanite Jewish merchants.

St William of Gellone aka Widukind

After leading the Saxon resistance to Charlemagne until 785 Widukind and Abbi submitted to Charlemagne and were baptised. The historians lose track of Widukind but he is from this time known as William of Gellone and becomes a devout Catholic. After their baptism St William's father (known as Torson in the genealogies of Toulouse)) was made the Count of Toulouse. In 790 Charlemagne replaced Torson (Mar Nehemiah Theodoric) with his brother William (Nathan Kalonymus) as the Count of Toulouse. In 793 St William with his uncle William led their troops against the Muslims and defeated them near Narbonne. In the past I had believed that William (Nathan Kalonymus) the uncle was killed in the Battle of Carcasonne and St William succeeded his uncle as the Count of Toulouse.  But now I think that it is more likely that William survived the Battle and remained the Count of Toulouse.

Between 797-800 Isaac (St William) was the Frankish Royal Ambassador to the Abbasid Caliph. His 16 year old son Eudes (Mar Judah) travelled with him to the East and remained there in the court of the Babylonian Exilarch and reverted to Judaism. Mar Judah's son David would become a Babylonian Exilarch in 820. Around 800 Isaac went as a missionary to visit his brother Israel I in Calalus. He and his two converted brothers Benjamin and Judah (Jewish Catholic Bishops) went to reinforce the colony with 700 soldiers. Israel I and many of the people embraced Catholicism under the teaching of the three converso brothers of the Makhiri dynasty (Magnarvm). In 801 William (Nathan) the Count of Toulouse with Louis of Aquitaine captured Barcelona from the Muslims of Spain who were the enemies of the Abbasids. He may have establish Gellone as a Jewish Christian yeshiva in 804 with his nephew St William. In 806 he entered a monastery and died in 812 at Gellone. Did this great leader of Septimanian Jewry become a Catholic through the influence of his nephew St William after St William's return from Calalus?

The stories of the two Williams are intertwined so that further research is needed to get a clearer picture. It is possible that the older William (Nathan Kalonymus) was the one known as St William and became a monk, but I think it is unlikely. The younger William (Isaac Kalonymus) or Widukind went to Calalus in 800 and it was his uncle William (Nathan Kalonymus) that captured Barcelona with Louis of Aquitaine in 801. They may have both retired to the Gellone (Kalonymus) monastery where one died in 812 (probably the older one) and the other in 814. The younger one was indeed St William of Gellone but that his details were confused due to scholars assuming that the Will of William of Gellone of 804 belonged to him rather than his uncle of the same name.

Widukind of Saxony aka William of Gellone aka Isaac Kalonymus aka Isaac Rahdanite. The Wolf Man of Saxony.



Davidic Lineage of Prince George Alexander Louis of Cambridge


Cassivellaunas (Solomon II/ Shalom/ Selim/ Silvanus of the Cassi/ Catti/ Hatti) British King and Babylonian Exilarch, Nasi of Mara (Mari), Ruler of Sumer (Somerset) in Britian, Lord of the Mines(80 BC - )
married
Rhea Silva (Rhodan Silvia) Libo (79 BC - ) daughter of
Lucius Scribonius Libo (109 BC - ) and
Sentia (Scota of Hibernia) Jewish Milesian Princess (96 BC - )

 /
Mar Chunya Eleazar (Eli) of Babylon and Mara, Exilarch of Aram-Tehama (62 BC - )
married
Lady Anu (Anna) of Sumer (65 BC - ) daughter of
Nathan I  of Sumer (Somerset) Babylonian Exilarch (102 BC -) and
Lady Claudia Regillensis (102- 50 BC)

St Joseph of Arimathea (Aram-Tehama) aka Mar Joseph (Rav Abba) Jewish Christian Nasi or Abbot (Rosh Galuta) of the Glas Isle (Glastonbury) R1b L21 DF13 Z39589 y-dna( 30 BC- 55)
married
Johanna of Judea
/  
Gilead ben Joseph (Josephes/ Galahad) Fisher king of Avalon (1 BC- 72AD)
married
Nissyah Naire Bat Nathaniel (15-76) daughter of
Nathaniel Bar Tolmai aka St Bartholomew (10 BC-)

 Nathan the Red, Rosh Galuta Erani (30- 95)
married
Tamar XXV Fionna of the Milesians Queen of the Domnonii of the Davidic lineage of Heremon (35 -105) daughter of
Prince Elemar of the Milesians (10-75) and
Tamar XXIV Inda Queenof the Domnonii  
/
Mar Phares (Feradach/Feradag) Fisher Lord (Dayag Adon) of Camelon (53 - 120)
married
Bat Scotia (55 - ) daughter of
Meurig Cyllin (Marius Claudius Marcellus) King in Britian and
Julia Bat Scota Pennardun (Penardim/ Beni Nathanim) (40 - )
 
Pinchas ben Phares (Fenius Farsa) of Camelon aka Pinchi Babylonian Exilarch (76 - 130)
married
Lady Beliat of Lud or Leudonia (77 -125) daughter of
Bran (Bron/ Hebron) Fisher King aka Tiberius Claudius Brennus (58 - 133) and
Anna of Avalon (Glas Isle) (60 - 155) 
/ 
Nathaniel I Jacob (Nenual/ Nechtanebus) Rosh Galuta Scotti (92 - 150)
married
Lady Eurgen (Johanna) Bat Scotti (89 - ) daughter of
Gaius Lucinius Lucullus Sallustius ( 55 - 89) and
Princess Eurgen (Johanna/ Europa) Marcella of Britian (60 - )
 
 Johanan (Yochanan) of Scots aka Gaius Julius Sohaemus King of Armenia (120 - 185)
married
Lady Julia Sohaemus of Emesa in Syria (122 - ) daughter of
Gaius Julius Sohaemus of Emesa in Syria (100 - 160)

 Gauis Julius Bassus High Priest of Emesa in Scotland (140 - 210)
married
Lady Claudia (Chaya) of Scots (142 - ) daughter of
Nathaniel III Ahija Rosh Galuta Scotti (115 - 165) and
Strada Dal (Esther of the Poor) of Cambria (118 - 205)
/
Raphael I Judah (Gaius Julius) Rosh Galuta Scotti (172 - 217)
married
Lady Judith (Julia) of Scots and Babylon (181 - ) daughter of
Nehunia Rosh Galuta Scotti and Babylonian Exilarch (160 - 210) and
Lady Julia Sohaemus of Emesa (162 - )

  /
Raphael II Metallanus (Iumetel) Rosh Galuta Scotti (200 - 245)
married
Lady Severa of Rome (195 - ) daughter of
Emperor Septimius Severus Roman Emperor (145 - 211) and
Lady Julia Domna of Rome (170 - 217
/

 Rafael III Gideon (Gratien/ Geta) Rosh Galuta Scotti (219 - 267)
married 2nd husband
Empress Barbia Orbiana of Rome (210 - ) daughter of
Macrinus Emperor of Rome (165 - 218) and
Nonia Celsa (170 - )
 
Rafael IV Heber (Urban/Erbin) Rosh Galuta Scotti (239 - 296)
married
Lady Esther (Earca) of Babylon (244 -290 ) daughter of
Nathan I Mar Ukba of Babylon (220 - 270) and 
Lady Ada Shoshana of Rhoda (Riata) (227 - )
 /
Nehemiah (Neman) Scottish and Babylonian Exilarch (262 - 313)
married
Lady Ada of Babylon (261 - ) daughter of
Rabbanu Nehemiah of Babylon (243 - ) and
Lady Chaya (244 - ) 
/
Mar Ukba III Babylonian Exilarch (285 - 324)
married
Tzaina bat Moses (290 - ) daughter of
Rav Papa (Moses ben Joseph) of Nehardea (260 - ) 
  /
Abba Mari Babylonian Exilarch (310 - 370)
married
Mari Ada (Lady Adah) of Gothia in Sweden (313 - ) daughter of
Heber Scot aka Dag the Wise (Dagr Spaka /Dagda Scoti) Fisher King of Gothia (287 - ) and
Mara Esther of Gododdin a daughter of Rafael V (292 - )  
/
Kahana I Exilarch of Babylon (342 - 415)
married
Princess Vardana Mamikonian (340 - ) daughter of
Prince Vahan Mamikonian and
Hormizdukt Princess of Persia (321 - )
 
/
Mar Nathan of Babylon (358 - )
married
Judith ha Geveret of Babylon (360-410) daughter of
Nathan II Babylonian Exilarch (338 - 400) and
Princes Zrowandukt (Zenobia Judith) of Babylon a daughter of Huna III (340 - ) 
 /
Mar Kahana (Khanai) of Babylon (380 - )
/
Huna V Babylonian Exilarch (425 - 470)
married
Bat Haninah of Babylon (433 - ) daughter of
Mar Haninah of Babylon (410 - )
/
Huna Mar (Cunomor/Ahunai) Exilarch and British King(480 - 560)
married
Lady Gwenllian (Lilian of Gwent/ Blanchfleur) Princess of Mahoza and Gewisse aka Lady Ava (Abiane) (482 - ) daughter of
Mar Zutra II Babylonian Exilarch and King of Mahoza (453 - 502) and
Chava ha Geveret of Babylon a daughter of Huna VI (465 - )

 King Arthur Mor High King of Britain (Mar Dov/ Ursus / Todros (Nathaniel) Ben Chuna ha Rosh Golus / Arthwys Mor) aka Arthur of the Pennines(499 - 539)
married
Princess Ceindrech of Britain (501 - 530) daughter of
Elutherius (Elidyr/ Uther Pendragon/ Efrawg) High-King of Britain (450 - 518) and
Ysave of Gwent (Gewisse) (476 -534 ) 
 /
Mar Amorai (Amhar/ Amwlad/Mordred/ Mlaidd/Melion the Wolf/ Madrai Allta/ Madadh- Allaidh/ Aumeric/ Eormenric / Amir / Amr / Morgan / Noah/ Nowy Hen) of Babylon, Britain and America (Wledig or Gulectic) King of Kent R1b L21 DF13 Z39589 S470/Z251 y-dna (518 - 539) 
married
Lady Ava (Abba/ Eobba/ Abiane) Givirah Judi (Gertrude/ Queen of the Jews) (516 -560 ) daughter of
Percival (Peredur) Knight and Guardian of the Grail (495 - ) and

Lady Dindaine (Dode/Dudu) of Armenia and Persia (Sarras) (497 -531 )
 /
Mar Ithiel (Itha) Hayyim (Chiyya) ha Nasi of Babylon aka Ida King of Bernicia Ancestor of R1b L21 DF13 S470/Z251 S11556 y-dna (537 - 569)
married
Lady Ava (Aoba/Abba) of Dumnonia (537 - ) daughter of
King Drust (Tristan) of Dumnonia a son of Vahan the Wolf (Kayl) aka Wehha King of East Angles (510 - ) and
Princess Iseult of Britain a daughter of Gabhran King of Dal Riata and High-King of Britain (Gulectic) (519 - ) 
/
Ahunai (Hananai) Babylonian Exilarch (r.581-589) (553 - 589)
married
Lady Suraya of Sura (552 - ) daughter of
Hananiah Gaon of Sura and
Lady Ada of Saba (530 - ) 

/
Bustanoi (Bostanoi) Babylonian Exilarch (r.610 660) (580 - 660)
married
Princess Izdundad (Dara) of Persia (585 - ) daughter of
Khosrow II Shah of Persia (r.690-628) (565 - 628) and Shirin (Sira) Jewish Christian Princess (567 - ) 
/
Mar Adoi (Adal) of Babylon aka Adalrich (Eticho) Nasi of Alsace (r.670-689) (602 - 689)
married 1st wife
Lady Hepzibah of Babylon and Jerusalem (602 - 668) daughter of
Mar Nehemiah ben Hushiel of Babylon Governor of Jerusalem (582 - 617) and
Lady Tiberia of Palestine (560 -627) 
/
Mar Chasdai II (Kalonymus) the Wolf Man or Good Man/ Name. Exilarch of Babylon (665-885). Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 BY3231 y-dna(630 - 685)
married
Susannah ha Geveret (632 -690) daughter of
 Mar Chasdai I (Kalonymus) Babylonian Exilarch (r.660-665)  (615 - 665) and
Sussanah ha Geveret (617 - 660) 
/
Abu Aharon of Babylon and Ramat haGolani (Garin de Monglane) aka Aaron the Wolf (Lupus) Nasi of Aquitaine (r.675-692) who arrived in the Frankish Empire around 670 from Babylon and Palestine(Ramat Ha Golani or the Golan Heights) (648 - 692)
married
Imma Bilhah Bat Heman aka Mabile Ermenjart (652 - ) daughter of
 Heman (Herman) Exilarch of Babylon aka the Messiah of Pumbedita in 645 aka Abdullah ibn Saba a Muslim Davidic Nasi (625 - 660)
 

 /
Rabbi Ahunai of Palestine and Aquitaine aka Ben Aharon the Wolf (Alef) aka Hernaut de Beauland aka Lupus I of Aquitaine (r.692-710) (670 - 710)
married
Princess Dode (Ita) of Aquitaine (671 - ) daughter of
Theuderic III King of Neustria (651 - 691) and
Lady Clotilda of Herstal (650 - ) 
 /
Judah Zakkai (Eudes of Aquitaine) Babylonian Exilarch (r.763-771) and Ruler of Aquitaine (r.710-735) (690 - 771)
married
Susanah HaYafa Bat David (ibn Daud) aka Shoshana (Rozelinde) of Babylon (691 - ) daughter of
Mar David of Babylon (660 -700) and
Lady Doda (Dhoude) of Neustria (672 - )
/
Makhir Todros ben Yehuda (Amorai/ Theodoric/ Aimeri de Narbonne) Western Exilarch and Jewish King of Septimania (759-765 abdicated) and Jewish Wali of Narbonne (r.739-742, 759-765), Count of Autun (r.742-44, 750-759) and Toulouse, Count of Dordogne (r.745-750) aka Theodoric (Dietrich) Nasi of Saxony (r.742-744)  Babylonian Exilarch (773 deposed) R1b L21 DF13 S470/Z251 S11556 BY3231 y-dna(710 - 773)
married
Princess Aude of Franks (715 - 753) daughter of
Charles Martel King of Franks (686 - 741) and
Lady Rotrud (Ruth/Schwanhilde) of Hesbaye (690 - 724)
/
Mar Nehemiah Theodorus ha Makhiri ( Thierry /Aymery le Chetif/ Deitrich/Namon) Jewish Ruler of Ripaurien, Saxony, Bavaria (r. 779-790) and King of Calalus (r. 775- 779) Jewish King of Septimania (r. 765-775) Count of Autun (735 - 805)
married
Urenkalin (Kelinion/ Celenion) of Frisia and the Radbards (737 - ) daughter of 
Enkel Frisian King of the Radbads (700 - ) and 
Lady Bilhah of Aquitaine (702 - )
/
St William (Isaac Kalonymus/ Guillaume) of Gellone and Septimania aka Widukind King of Saxony (755 - 814)
married
Lady Guibor (Geva) of Narbonne (760 - ) daughter of 
Mar Yakar (Guibert/ Gilbert/ Guibelin/ Gunderland/ Alberic) of Narbonne aka Gilbert of Rouergue (739 - 810) and 
Lady Rolande of Hesbaye (742 - )
/
Mar Judah of Babylon (781 - )
married
Sussanah (Roselinde) ha Yafa (782 - ) daughter of 
Mar Zakkai of Babylon (760 - ) and 
Dhoude Frankish Princess (761 - ) a sister of Charlemagne.
/
David I ben Judah Babylonian Exilarch (800 - 840)
married
Lady Celena (Selena) of Autun (801 - 845) daughter of 
Warnechin (Warin/Abu Aaron/ Garin) King of Saxony aka Warin de Autun (760 - 818) and 
Lady Gunhilda of Rouergue (Rugen) (764 - )
/
Mar Zakkai ben David Davidic Prince (832 - 890)
married 1st wife
Lady Davida (Doude) (831 -858) daughter of 
Bernard (Bernart) Western Exilarch and Jewish King of Septimania aka Bernard Naso (Nasi Mar Meshullam I Bera Natan) (795 - 844) and Lady Doude (Dhoude/ Davida/ Druda/ Trude/ Dudu) of Maine (803 - 843) 
married 2nd wife
Lady Chana of Babylon (835 - ) daughter of 
Natronai II Babylonian Exilarch (800 - 857) and 
Bat Judah of Babylon (810 - ).  
mother of
/
Josiah of Khoresan Babylonian Exilarch (862 - 935)
married
Lady Judith of Flanders (864 - ) daughter of 
Baldwin I Brasdefer (Barzilay) of Flanders (835 - 879) and
 Princess Judith of Franks (843 - 870)
/
Solomon Babylonian Exilarch (890 - 955)
married
Darda ha Geveret (900 - ) daughter of 
David II Babylonian Exilarch (860 - 940) and 
Lady Sarah Bat Hisdai of Bablyon (870 - )
/
Mar Yishai (Jesse) Halabu of Syria (920 - )
married
Sarah bat Mar Judah Davidic Geveret (923 - ) daughter of 
Mar Judah of Babylon (896 - ) and 
Lady Malka of Babylon (902 - )
/
Mar Isaac Haim of Allepo (938 - )
married
Judith ha Geveret (940 - ) daughter of
Azarya Babylonian Exilarch (922 - 1000)
/
Mar Barzilay Halabu Davidic Prince (Nasi) of Barcelona Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 BY3231 FGC11986 y-dna (960 -1010 ) 
married
Lady Sarah bat Solomon (962 - ) daughter of 

 Mar Solomon ben Azarya of Aleppo (Halab) (945 - ) and 
Malka Davidic Princess (946 - )
/
Richard Eliyahu Halabu Tancredi de Hautville Ancestor of R1b L21 DF13 Z39589 S470/Z251 S11556 BY3231 FGC11986 BY9004 y-dna and the House of Oldenburgh (980 - 1041)
married 1st wife
Mariella Bilhah Dhoude Perfet (985 - ) daughter of
Aubri Bouchard of the Isle of Bouchard Prefect (Perfet) of the Royal Hunt aka Meshullam (945 - 991) and
Princess Alberada of Lorraine and Countess of Macon (961 - )

/
Mar Aharon Gilad Hen Tzvi Barzillai aka Humphrey of Apulia aka Warin of Lorraine/Lohengrin the Swan Knight ancestor of the House of Oldenburgh (1015 -1057)
married
Lady Gracia(Hannah/Beatrix) Halabu Davidic Princess of Barcelona (1016 - ) daughter of
Mar Isaac Halabu of Barcelona (990 - 1032) and
Druda Perfet aka Bonadona Azara Perfet (994 - 1045)
/
Hayo (Mar Eliyahu Hiyya) of Frisia (Eliyas the Swan Knight/Helias Count of Maine) (1045 - 1110)
married 1st wife
Lady Rixa (Beatrix/ Reyna) Orobed of Barcelona (1050 - 1080) daughter of
Mar Yosef Orobed of Barcelona (1025 - 1060) and
Lady Druda (Doda) Perfet of Barcelona (1032 - )
/
Count Elimar I (Mar Eli/Egilmar) of Oldenburg (1070 - 1112)
married
Countess Rixa of Oldenburg (1052 - ) daughter of
Count Johann Adalger of Oldenburg (1030 -1081) and
Lady Ada (Ida) of Barcelona (1032 - ) 
/
Count Elimar II of Oldenburg (1095 - 1143)
married
Countess Eilika of Armsberg (1103 - ) daughter of
Henry I Count of Rietburg (1075 - 1118) and
Lady Beatrix von HILDRIZHAUSEN (1081 - 1121) 
/
Count Christian I of Oldenburg (1125 - 1167)
married
Countess Cunigunde of Loccum (1125 - 1198) daughter of
Gerbert III von Versfleth a direct male line descendant from Gilbert (Yakar ben Machir) of Narbonne and Rouergue (1100 - ) and
Lady Notburgis von Stotel 
/
Count Moritz of Oldenburg (1155 - 1211)
/
Count Christian II of Oldenburg (1175 - 1233)
/
Count Johann I of Oldenburg (1204 - 1270)
/
Count Christian III of Oldenburg (1240 - 1285)
/
Count Johann II of Oldenburg (1260 - 1316)
/
Count Conrad I of Oldenburg (1300 - 1347)
/
Count Christian V von Oldenburg (1340 - 1399)
/
Theodoric (Dietrich), Count of Oldenburg (1380 - 1440)
/
Christian I King of Denmark, Sweden and Norway of the House of Oldenburg (1426 - 1481)
/
Frederick I King of Denmark (1471 - 1533)
/
Christian III King of Denmark (1503 - 1559)
/
John II Duke of Schleswig -Holstein- Sonderburg (1545 - 1622)
/
Alexander Duke of Schleswig-Holstein-Sonderborg (1573 - 1627)
/
August Philipp Duke of Holstein Sonderburg Beck (1612 - 1675)
/
Friedrich Ludwig Duke of Holstein -Sonderburg -Beck (1653 - 1728)
/
Peter August Duke of Schleswig- Holstien -Sounderburg -Beck (1696 - 1775)
/
Prince Karl Anton August of Schleswig -Holstein -Sonderburg- Beck (1727 - 1759)
/
Friedrich Karl Ludwig Duke of Schleswig-Holstein-Sonderburg-Beck (1757 - 1816)
/
Friedrich Wilhelm Duke of Schleswig-Holstein-Sonderburg-Glücksburg (1785 - 1831)
/
King Christian IX of Denmark (1818 - 1906)
/
King George I of Greece and Prince of Denmark (1845 - 1913)
/
Prince Andrew of Greece and Denmark (1882 - 1944)
/
 Philip Prince of Greece and Denmark, Duke of Edinburgh (1921- )
/ 
Charles Arthur Philip George, Prince of Wales (1948 - ) 
/ 
Prince William Arthur Philip Louis, Duke of Cambridge (1982 - ) 
/ 
Prince George Alexander Louis of Cambridge (2013–)
 

Review of Six Pauline Studies Articles

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Ian J. Elmer. “Pillars, Hypocrites and False Apostles. Paul’s Polemic against Jerusalem in Galatians”. In Polemik in der frühchrislichen Literatur. Tecte und Kontexte (2011), 123-154.



The article “Pillars, Hypocrites and False Apostles. Paul’s Polemic against Jerusalem in Galatians” by Ian Elmer proposes that the letter to the Galatians reveals the conflict in the early Church between Paul as the champion of a law-free Church and the Torah observant Jewish Christian community of Jerusalem. Elmer states that there are three hermeneutical keys or themes to understanding this perceived conflict between Pauline Christianity and Jewish Christianity to be found in Galatians. The first key or theme is Paul’s claim to a unique and divine apostleship, the second to Paul’s emphasis on the paternity of God and third theme that Paul’s gospel focuses on the efficacy of Christ’s death and perceives his opponents as following another gospel that’s focus is on Jewish law observance. Elmer links this conflict in Galatia with the events of conflict between the “Pillars” with Paul in Jerusalem and Antioch. Elmer’s approach and insights, which also make use of the higher critical school of theology, are a development of a traditional (especially Lutheran) understanding of the interchange between law and gospel or works of righteousness and faith. Elmer takes the insights of this so called older perspective on Paul to a more radical conclusion of an almost dialectical conflict or struggle between Peter, James and John and the Jewish Christians on one side and Paul and his new law-free Gentile faith on the other. [1]


Andrew Das, “‘Praise the Lord, All you Gentiles’: The Encoded Audience of Romans 15.7-13.” Journal for the Study of the New Testament 34, no.1 (2011): 90-110, accessed May 28, 2018, doi: 10.1177/0142064X11415327



“‘Praise the Lord, All you Gentiles’: The Encoded Audience of Romans 15.7-13”by Andrew Das proposes that the encoded audience of Romans 15: 7-13 are Gentiles. He writes from the position of accepting the scholarship that proposes that Romans was written to an all-Gentile audience rather than to an audience of Jews and Gentiles. Criticism has been made that Stanley Stowers and Richard Hays pass over this section of Romans with little supporting evidence. Das with his article seeks to remedy this perceived lack. Through this discussion he then perceives chapter 14’s references to the weak and the strong as referring to a purely Gentile paradigm rather than one in which the weak are equated with Jews and the strong with Gentile Christians. This article strengthens the position of those scholars who perceive Paul as a Torah observant Jew after his Damascus Road experience. It weakens the position of those who would hold that Paul had a negative attitude to Jewish specific Torah observance by Jewish believers in the Gospel. The obvious erudite use and knowledge of the original Biblical Greek text in demonstrating his position is also a strength of this article.[2]


Frank J. Matera. “Christ in the Theologies of Paul and John: A Study in the Diverse Unity of New Testament Theology.” Theological Studies 67, no. 2 (2006): 237-256, accessed May 28, 2018, doi: 10.1177/004056390606700201



The article “Christ in the Theologies of Paul and John: A Study in the Diverse Unity of New Testament Theology” by Frank J. Matera proposes to discuss the differences in Christology between the letters of Paul and the Gospel of John. Matera perceives that Paul’s approach to Christology is focused on the redemptive aspects of the death, resurrection and parousia of the Messiah whereas John’s approach is focused on an incarnational insight of the Word becoming flesh. For Matera Paul’s understanding of the Messiah as the eschatological Adam is central. Matera links Paul’s redemptive focused missionary style with his dramatic experience of the risen Christ. Whereas John’s foundational experience is in the life of the Messiah as one sent by the Father. The importance of this sending by the Father in John is stressed by Matera. Matera sees these different approaches as providing insights into the mystery of Christ that allows for a multifaceted understanding of Christ. Others have written about these differences in a redemptive focus and an incarnational focus in regard to the differences between Dominican and Franciscan theology and Eastern and Western theologies. Matera provides an important insight that these two approaches go right back to the days of the early Church and that reflection on these two diverse ways of doing Christology leads to an enriched unity.[3]


Paula Fredriksen, "Why Should a" Law-Free" Mission Mean a" Law-Free" Apostle?"Journal of Biblical Literature 134, no. 3 (2015): 637-650, accessed May 29, 2018. doi: 10.15699/jbl.1343.2015.2974



Paula Fredriksen in “Why Should a “Law-Free” Mission Mean a “Law-Free” Apostle?” uses the term law-free with caution. Fredriksen does not believe that Paul proposed a law-free position for pagan converts but in fact Paul and the other Jewish Christian leaders imposed more Jewish aspects than the Synagogue did for God-fearers. In the article Fredriksen discusses the attitude of the Synagogue to pagan participation in its life. Fredriksen perceives Paul and the early Church’s position as based on an eschatological motivation. She stresses that Paul’s so-called law –free approach to Gentiles says absolutely nothing at all about whether Paul himself is Torah observant or not. However Fredriksen does believe that the New Testament demonstrates that Paul was Jewishly Torah observant. This article gives an important insight into the status of pagans in the Temple and Synagogue of the first century. The discussion of just how law-free or Jewish-free that Paul’s proposal for Gentiles in the Church was, is also another fascinating aspect of this article. This article demonstrates that Paul the Apostle is not necessarily also Paul the Apostate.[4]

Michael Benjamin Cover, "Paulus als Yischmaelit?: The Personification of Scripture as Interpretive Authority in Paul and the School of Rabbi Ishmael."Journal of Biblical Literature135, no. 3 (2016): 617-637, accessed May 29, 2018. doi: 10.15699/jbl.1353.2016.3094



Michael Benjamin Cover asks the question in "Paulus als Yischmaelit?: The Personification of Scripture as Interpretive Authority in Paul and the School of Rabbi Ishmael” about what school of the Pharisees did St Paul belong to before his embrace of Jesus as the Jewish Messiah. Cover agrees with Joachim Jeremias that Paul was originally a Hillelite rather than a Shammaite as proposed by N.T Wright. Cover proposes that Paul’s approach to hermeneutics was similar to that of the Ishmaelite school within Hillelite Pharisaism as opposed to the Akiban school of interpretation. This approach is that of the personification of Scripture as a self interpreting authority. Cover discusses the importance of hearing Scripture in both Paul and Ishmael’s approaches as well as a lack of references to halakhic authorities outside Scripture itself.  Cover also mentions two collaborating features of Pauline and Ishmaelian thought in regard to universalism and mystical ascent. Cover however does caution that Paul is not always proto- Ishmaelian in his approach and he gives some examples of how Paul can be proto-Akiban. This article is very important as it helps one to get a clearer understanding of the Jewish and Pharisaic background of Paul before his “conversion” and how this background manifests in his letters after his transforming experience of the risen Messiah.[5]


Mark Nanos, “Paul’s relationship to Torah in the Light of His Strategy to become Everything to Everyone (1 Corinthians 9:1-9),” accessed May 30, 2018, http://www.marknanos.com/1Cor9-Leuven-9-4-09.pdf



The article “ Paul’s relationship to Torah in the Light of His Strategy to become Everything to Everyone (1 Corinthians 9:1-9)” by Mark Nanos examines the common interpretation of this section of Corinthians, by those who think Paul abandoned his belief in Torah and mitzvoth. They understand this to mean that Paul changes how he behaves when he is with different groups of people. Nanos points out the rather dishonest, deceptive and hypocritical nature of such behaviour. Nanos holds to the position that Paul is still a committed and observant Jew after his transformative experience of the risen Messiah. Nanos proposes that Paul is thus proposing a rhetorical adaptability rather than a lifestyle adaptability. Nanos considers this as a discursive strategy for winning others to the Messiah. He also perceives this as a more productive approach which relieves Paul of the accusations of being a liar and deceiver which will help in Jewish Christian relations. Nanos’s insights coming from a scholar who is a non-Christian Jew is a strength of this article and of his other articles. In fact he is becoming a voice for this position which some call “Paul within Judaism” which is a theological child or sibling of the so-called “New Perspective on Paul”.[6]







[1] Ian J. Elmer. “Pillars, Hypocrites and False Apostles. Paul’s Polemic against Jerusalem in Galatians”. In Polemik in der frühchrislichen Literatur. Tecte und Kontexte (2011), 123-154.
[2]Andrew Das, “‘Praise the Lord, All you Gentiles’: The Encoded Audience of Romans 15.7-13.” Journal for the Study of the New Testament 34, no.1 (2011): 90-110, accessed May 28, 2018, doi: 10.1177/0142064X11415327
[3]Frank J. Matera. “Christ in the Theologies of Paul and John: A Study in the Diverse Unity of New Testament Theology.” Theological Studies 67, no. 2 (2006): 237-256, accessed May 28, 2018, doi: 10.1177/004056390606700201
[4]Paula Fredriksen, "Why Should a" Law-Free" Mission Mean a" Law-Free" Apostle?"Journal of Biblical Literature 134, no. 3 (2015): 637-650, accessed May 29, 2018. doi: 10.15699/jbl.1343.2015.2974
[5] Michael Benjamin Cover, "Paulus als Yischmaelit?: The Personification of Scripture as Interpretive Authority in Paul and the School of Rabbi Ishmael."Journal of Biblical Literature 135, no. 3 (2016): 617-637, accessed May 29, 2018. doi: 10.15699/jbl.1353.2016.3094
[6]Mark Nanos, “Paul’s relationship to Torah in the Light of His Strategy to become Everything to Everyone (1 Corinthians 9:1-9),” accessed May 30, 2018, http://www.marknanos.com/1Cor9-Leuven-9-4-09.pdf

St Paul of Tarsus: Proud Torah Jew or Former Jew turned antinomian Christian?

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Paul’s experience on the road to Damascus transformed him so that he had an inner conversion to faith in Jesus as the Jewish Messiah. This Jewish Messiah would be the light for all nations. Was this however an experience that led to his conversion to a new religion that abandoned Jewish observances or did it deepen and broaden his understandings as one who remained solidly within the framework of the Jewish religion and culture? Scholars debate on both sides of this and seem to strongly disagree with each other.[1] A part of Paul’s call was to provide a religious structure for non-Jews (Gentiles) in which they could share with the Jewish believers in Jesus without becoming fully and ethnically Jewish.[2] In the Council of Jerusalem (Acts 15) he proclaimed his ideas of this freedom or dispensation from full Jewish Torah observance for Gentile believers and won the acceptance of the Jerusalem Church and its leaders (Galatians 2:2).[3] In this sense we can say that Paul did begin to establish a new religion for Gentiles. However it was not a new religion without any connection to Judaism.[4]Judaism was the roots and mother of this Gentile model of the Church. Some would describe this as a bilateral ecclesial Church of Jews and Gentiles.[5]

Many scholars will use Paul’s letters in the New Testament especially Galatians and Romans to work out what is Paul’s position in regards to his new Messianic faith and Judaism.[6] It is through the literary prism or icon of Acts 21 that one should read the epistles of Paul in order to evaluate Paul’s Damascus road experience (Acts 9:1-9; 22:1-21; 26:2-18) and his subsequent mission to the Jews and Gentiles. Paul under the guidance of the leaders of the Jerusalem Church set out to demonstrate that while he allows freedom from Torah observance for the new believers from among the Gentiles, he does not advocate such for believers from among the Jews.[7]This portion of Acts speaks approvingly of Jewish believers in Jesus maintaining the circumcision of their children and of them being zealous for the Torah observances (Acts 21:20-21). Paul elsewhere also affirms this when he speaks about the circumcised remaining circumcised (I Cor 7:18). In Romans he also writes that there is much value in being circumcised (Rom 3:1-2). Galatians 5:3 demonstrates that Paul believed that the one who is circumcised is called to full Torah observance.[8]Scholars such as Longnecker, Young, Lapide, Shulam and Nanos hold that Galatians 5:3 means that Jewish believers and anyone who converts to Judaism is obligated to full Jewish Torah observance.[9][10][11][12][13]Thus Paul himself must have remained Jewishly Torah observant.

Campbell, Nanos, Eisenbaum and Tucker have supported the interpretation that Paul was a Torah observant Jew after his Damascus road experience.[14], [15], [16], [17]Nanos in his study of Romans states that Paul is a good practicing Jew although shaped by his conviction that Jesus is the Messiah of Israel.[18] Paul is also a Jewish mystic. Paul’s mysticism is rooted in the Pharisee’s desire to enhance Jewish domestic holiness by applying Temple sanctity into the life and home of the Jewish devotee.[19] Ephesians 2 is an example of this Pauline Jewish mystical context that alludes to mystical insights in regards to the Temple to explain the mystery of salvation. However due to the more mystical nature of Ephesians and Colossians some scholars have claimed that these letters were not written by Paul at all. However two important scholars Campbell and Wright both consider Ephesians to be written by Paul.[20],[21]

Paul in Romans 3 says that the Torah should be established or upheld (Rom 3:31). Ephesians states “He abolished the Jewish Law with its commandments and rules” (Eph 2:15, GNT). This however is better translated as “Making void the law of commandments contained in decrees” (Eph 2:15, DRA). These “commandments in decrees” (dogmasin in Greek) refer to the eighteen rabbinic decrees (gezerot in Hebrew) enacted by the Sanhedrin under the control of the Beit Shammai Pharisees.[22]These eighteen gezerot made a much stricter separation between Jews and Gentiles.[23]That these gezerot are the ‘commandments in decrees’ that has been nailed to the Cross and abolished makes much more sense than Paul saying that the Jewish Torah has been abolished.[24][25]

 Paul using this Temple theology or analogy refers to these gezerot as a dividing wall (mesotoichonin Greek and Soreg and Cheil in Hebrew) (Eph 2:14).[26]The original Temple had a court for the Gentiles but later the Soreg was introduced as a more strict separation of Jews and Gentiles.[27]Paul using the language of dividing walls and outer and inner courts alludes to the mystical Temple of the Messiah’s Body in which the dividing walls are broken down and those in the outer courts (women and Gentiles) are brought near in the Eucharistic Sacrifice and Body of the Messiah.[28]Thus the eighteen gezerot are abolished. This is confirmed in Peter’s vision of the sheet (Acts 10:11) and later Judaism would also abolish them.[29][30]

The more mystical understanding of salvation in Paul (Gal 3:28) may then be understood that there are no barriers to salvation between groups or people even though they still have their distinct callings. This allows for the joining of Jews and Gentiles in the one family of Abraham.[31]. Paul confirms in Romans that God’s election of the Jews is irrevocable (Rom 11:29). Thus Paul after his Damascus Road experience is truly a Jewish prophet who is called to include the Gentiles in Israel’s inheritance without converting them to Judaism. While his place for Gentiles in the people of God has roots in the teachings of Beit Hillel, Paul provides a unique way or path for Gentiles who believe in Jesus as the Messiah. He does this while himself remaining a proud observant Jew and Pharisee (Phil 3:5; Acts 22:3,23:6). In Romans 11 Paul alludes to some great spiritual resurrection for the Gentiles and the world in the eschatological future as a result of the ‘ingrafting’ of the surviving Jewish community  into the Olive Tree that is the Church.


[1]Ian J. Elmer, Paul, Jerusalem and the Judaisers: the Galatian crisis in its broadest historical context (Germany: Mohr Siebeck, 2009), 3-25.
[2]Harvey Falk, Jesus the Pharisee: A new look at the Jewishness of Jesus(Wipf and Stock Publishers: 2003): 19.
[3]The relationship of Paul with the Pillars of the Jerusalem Church is another area of scholarly debate. Depending on how the Greek of Galatians is translated can affect how one perceives this relationship.
[4]Falk, Jesus the Pharisee…, 19.
[5]Mark S. Kinzer, Searching Her Own Mystery: Nostra Aetate, the Jewish People, and the Identity of the Church, (Eugene, OR: Wipf and Stock Publishers, 2015): 38, 218.
[6] Elmer, Paul, Jerusalem and the Judaisers…, 3-25.
[7]There were different levels of Torah observance among Jews. Some Jews like the Pharisees kept a more stringent form. There is nothing wrong with extra stringency when done from devotion either as individuals or as a group but should not be forced on other people or groups. Jesus often clashed with those who were trying to enforce extra stringencies on other Jews. The priests for example kept certain stringencies that were not meant to be forced on the lay Jews.
[8]Once again I testify to every man who lets himself be circumcised that he is obliged to obey the entire law.” (Gal 5:3, NRSV).
[9]Richard Longenecker, Galatians, eds., Bruce M. Metzger, David A. Hubbard, Glenn W. Barker et al., Word Biblical Commentary (Dallas, TX: Word Books, 1990): 41:226.
[10]Brad Young, Paul the Jewish Theologian: A Pharisee among Christians, Jews and Gentiles (Peabody, MA: Hendrickson, 2002), 90.
[11]Pinchas Lapide and Peter Stulhmacher, Paul: Rabbi and Apostle, trans. Lawrence W. Denef(Minneapolis, MN: Augsburg Fortress, 1984), 42.
[12] Hilary Le Cornu and Joseph Shulam, A Commentary on the Jewish Roots of Galatians (Jerusalem: Akademon, 2005): 327.
[13]Mark D. Nanos, The Irony of Galatians: Paul’s Letter in First Century Context (Fortress Press: Minneapolis MN, 2002), 253.
[14] William S. Campbell, Paul and the Creation of Christian Identity (London: T&T Clark, 2008), 89-93.
[15]Mark D. Nanos, “The myth of the ‘Law-Free’ Paul standing between Christians and Jews,” Studies in Christian-Jewish Relations 4:1 (2009): 4. Accessed 30 April 2018. doi: 10.6017/scjr.v4i1.1511
[16]Pamela Eisenbaum, Paul Was Not a Christian: The Original Message of a Misunderstood Apostle (New York: HarperCollins, 2009), 252.
[17]Brian J. Tucker, ‘Remain in Your Calling:’ Paul and the Continuation of Social Identities in 1 Corinthians (Eugene, OR: Wipf and Stock Publishers, 2011), 62-114.
[18] Mark D Nanos, The Mystery of Romans: The Jewish Context of Paul's Letter (Minneapolis MN: Fortress Press, 1996): 9.
[19]Albert Hogeterp, Paul and God's temple: a historical interpretation of cultic imagery in the Corinthian correspondence (Dudley, MA: Peeters Publishers, 2006), 55-57.
[20]Douglas A. Campbell, Framing Paul: An Epistolary Biography (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co, 2014), 337.
[21]Nicholas Thomas Wright, Paul and the Faithfulness of God (Minneapolis, MN: Fortress Press, 2013), 60.
[22]Solomon Schechter and Julius H. Greenstone, Jewish Encyclopedia, “Gezerah,” 1906, accessed 28 April 2018, http://www.jewishencyclopedia.com/articles/6646-gezerah.
[23]Schechter and Greenstone, Jewish Encyclopedia, “Gezerah.”
[24]  Colossian 2:14 also refers to these dogmasin or gezerot which is translated as “handwriting in decrees”.
[25]Jesus saying in Matthew’s Gospel that the Torah was not abolished (Matt 5:17) seems to conflict with Ephesians saying the Law was abolished (Eph 2:15, NRSV) rather than just these rabbinic decrees being annulled when understood in its correct context.
[26]Clyde Weber Votaw, “The Temple at Jerusalem in Jesus' Day,” The Biblical World 23:3 (1904): 172-173. Accessed 1 May 2018, https://www.journals.uchicago.edu/doi/abs/10.1086/473359.
[27]The Cheil is the stone wall and this is surmounted with lattice work and together they are called the Soreg. A sign threatening the death penalty for any Gentile passing this wall was hung on the wall.
[28]Tim Hegg, “The ‘Dividing Wall’ in Ephesians 2: 14: What is it? Who made it? How was it broken down?” accessed 1 May 2018, http://www.protorah.com/wpcontent/uploads/2014/12/The_Dividing_Wall_in_Ephesians_2_14.pdf.
[29]Schechter and Greenstone, Jewish Encyclopedia, “Gezerah.”
[30]This vision had nothing to do with the abolition of Kosher food laws but was referring to the 18 gezerot and their extensions of strict separation of Jews from Gentiles.
[31]Pamela Eisenbaum, “A remedy for having been born of woman: Jesus, Gentiles, and genealogy in Romans,” Journal of Biblical Literature 123:4 (2004): 671-702. Accessed 1 May 2018. doi: 10.2307/3268465

Fairy Queens: Fair Jewish Queens of Scotand of H2 mt-dna

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The Fair Jewish Queen (Malcah Bahira) was also called the Fairy Queen in Scotland

The Dynasty of the Scottish Jewish Queens known as the Fair or White Queens in English and in Hebrew Malcah Bahira and in Scottish Gaelic as Banrigh Fionn were the H2 mt-dna descendants of King Menachem of the Khazars. After a split by those who followed a more Davidic Rabbinic form of Judaism with those who followed the Tengri-Judaic form, Menachem and the followers of the Tengri-Judaic Khazar religion (Kabars) moved west to Europe in the region of Transylvania and established a new Khazar state known as Bihar. The name of Bihar was the name of one of the ancestral Khazar Khagans (king or melekh). 

Menachem or Menumarot married Princess Adiva of England the daughter of King Alfred the Great. Adiva embraced the Tengri-Judaism of the Bihar Khazars which had a great devotion to the Mother Goddess or Sabbath Queen whose presence was seen as embodied in the Khazar Sacral Queen-Empress known as the Khagan Bek or Khagana Rebeka.  Queen Adiva of Bihar was the mother of Princess Men or Mena of Bihar who married Zoltan the Duke of Hungary. Mena's daughter Mariota of Hungary and Bihar was the wife of Aaron (Aharon) II the King or Khagan of Khazaria (d.940). Aaron II's brother Prince Judah was the father of Yochabel haKhagan the ancestress of the Dark Jewish Queens of Flanders and Scotland of J1b1a1 mt-dna. Yochabel was the 1st Dark Jewish Queen of the Khazar Jews and a daughter of Sybille a Rhadanite Jewess with raven black hair and olive skin.

Aaron II's son King Joseph of Khazaria (of R1a y-dna) fled Khazaria in 968 for the British Isles.  They selected King Joseph's sister Princess Agatha Bahira to be the new sacral Queen or Khagana Rebeka. She was the first of the Bahira or Fair Khazar Jewish Queens.  These Princesses from Bihar were blonde and fair and there was a word play between Bihara (of the Clan of Bihar) and Bahira (fair). Agatha's husband was Rognvald the Prince of Polatsk in Russia and of Waterford in Ireland. Her husband was descended from the Scandinavian Royal House of Waterford in Ireland. His ancestor had moved to Russia and become the Prince of Polatsk. Agatha married him while her brother was still King of Khazaria. Her daughter Rogneda the 2nd Fair Queen of the Khazars married Vladimir I the Ruling Prince of the Rus of Kiev. Their daughter also Rogneda married her relative Ragnall II King of Waterford and she was the first of the Sacral Queens descended from Adiva to move to the Isles. 

King Joseph and his family had already moved to Scotland and the Northern Isles around 968-9. King Joseph's grandson Prince Shlomo or Solomon (b.990 in Moray Scotland) married Ragna of Waterford and Dublin, the daughter of Ragnall II and Rogneda, who became the 3rd Fair Queen. Their son Margad became the King of Dublin. Margad's sister Agatha (b.962 Moray Scotland d. 1054 London) married Prince Edward Atheling in Hungary. Agatha's parents returned to Russia where Agatha's sister Margada married her relative Bryachislav Prince of Polatsk around 1040. Agatha's father Prince Solomon of the Scottish Khazars went to Hungary to assist his relative Andrew the White in claiming the throne of Hungary. It is here in Hungary that Edward the Exile, the Atheling heir to the English throne, met Agatha and married her around 1046.  King Andrew named his son Solomon after the father of Agatha. Agatha was the mother of St Margaret of Scotland the wife of Malcolm III King of Scots.

However it was Agatha's sister Ragna the 4th Fair Queen (Banrigh Fionn or Banrion Fairy) who remained Jewish and was the Queen of Dublin and Man (her husband was King Echmarcach). Her daughter Bride (Bracha) was the 5th Fair Jewish Queen who married Prince Solomon of Dublin. Their daughter Gormflaith succeeded her mother as the 6th Fair Jewish Queen who married Olaf Magnusson a prince of Norway and Dublin. At this time the Fair Jewish Queen was also associated with the term Fairy Queen (Banrion Fairy) by the Irish. She reigned from her palace which was near the present Dublin Castle. 

Queen Gormflaith's daughter Bride was the 7th Fair Jewish Queen who married Gilli the Jewish King of the Hebrides. Their daughter Agatha was the 8th Fair Jewish Queen who married Malcolm MacEth (of M222 y-dna) a Scottish Prince who was the Earl of Ross and Moray. Agatha's daughter Bride the 9th Fair Queen married the Khazar Prince Angus of the Isles and from this time the Fair Jewish Queens reigned from either the Isles or Moray and other places in Scotland. Bride's daughter Bethoc was the 10th Fair Jewish Queen who married Prince Ruari of the Isles. Their daughter Ragnhild the 11th Jewish Queen married Prince James of the Isles. Their daughter Euphemia (Elfame) (b.1222) was the 12th Fair Jewish Queen (Fairy Queen) who married Dugall MacRuari King of Kintyre and the Hebrides. The principal Palace or Abode of these Fair Jewish Queens was at Cnoc Rhaonastil on Islay which was believed by many to have been the residence of the Fairy Queen. Another of her abodes was at Schiehallion on the Scottish mainland. The Fairy Queen and her court were known to travel from residence to residence over the course of the year.


Euphemia or Elfame's daughter Agnes was the 13th Fair Jewish Queen who married Prince Iain MacDonald of the Isles a son of Alexander I King or Lord of the Isles and his wife Juliana. Their daughter Juliana was the 14th Fair Jewish Queen followed by her daughter Amie Ruari (MacRory) [1317-1350] who married John (Iain) I MacDonald of Islay the 7th King or Lord of the Isles. Their daughter was Margaret MacDonald the 15th Fair Jewish Queen who married Lord Donald MacKay of Strathnaver a descendant of Rebecca the 13th Dark Jewish Queen of the Khazars. Rebecca was the 1st Dark Jewish Queen of Scotland. Margaret MacDonald's daughter Margaret or Mariota MacKay was the 16th Fair Jewish Queen (Banrigh Fionn) who married the Dark Jewish King Keheh II MacIsaac (Lord Hugh). The area of the Eildon Hills and Melrose had been an abode of the Fair Jewish Queens or Fairy Queens since at least the 12th century and the families of Maxwell and Scott (R1b DF27 ZZ12) were part of these crypto-Jewish or Fairy families. It is said that the fairies left Galloway and Nithsdale in 1790 which may refer to the Jewish branch of the Maxwell family. These Jewish Maxwells were protected to a certain extent by the Catholic branch of the Maxwell family who were the Earls of Nithdale until 1716.

Under Catholic rule in Scotland the Jewish communities, while low key and secretive, had a certain tolerance as many of the aristocratic families were part of this hidden Jewish network. However with the advent of Protestantism in Scotland many of these Jewish women were accused of witchcraft if they followed the ancient practices of the Tengri and matriarchal influenced Judaism of the Khazars. Many Scottish families of Jewish origin have strong spiritual gifts such as second sight or premonition which are associated with the fae or fairy and they also use traditional herbal healing remedies. These practices and beliefs were demonised by the clergy and others. The figures of the Khazar Jewish Dark King and Queen and the Fair or Fairy Queen were associated with witchcraft and satanism. John Knox and his Calvinism was anti-matriarchal and promoted a unhealthy overemphasis on patriarchy rather than a balance between the two. This produced a society in which masculine rigidity and strictness based on the letter of the law over dominated. 

The Fair Jewish Queens descended from H2 mt-dna. They originated with Princess Asenath the Beautiful (Isnetnofret) who was a daughter of King Zedekiah the last King of Judah and his Egyptian-born Queen Tzaddah. Tzaddah maternally descended from Hephzibah the Queen Mother of Judah who was also Egyptian and a descendant of Nefertiti.  Adiva's immediate maternal ancestresses were from the Royal House of Mercia in Britain descended from Queen Redburga the wife of King Egbert I of England. 

Redburga was a Scandinavian Princess descended from King Ivar the Wide Fathom's daughter Hilda. Hilda's mother was a Frankish Princess descended from a long line of Frankish Princesses and Ladies of Metz going back to Queen Bertrude of Franks the wife of King Clothaire II of Franks. Her mother was a Jewish Princess from Persia descended maternally from Jewish Persian and Armenian princesses descended from Vahan I the Wolf  of Armenia and his wife a British Jewish or Gewisse Princess. She was in turn descended maternally from Irish and Gododdin Princesses which brings this maternal lineage full circle back to Scotland. Further back this lineage descends from Zenobia the Jewish Queen of Palmyra (born 240 AD). Zenobia was a maternal descendant of Cleopatra VII and Mark Antony. The Khazar maternal House of Kedi was also H2. The Fair Queens and the House of Kedi branch off from two of the daughters of Huna III the Babylonian Exilarch of the 4th century. The House of Kedi and the Fair Queens are probably both H2a1 mt-dna. 

Mary Queen of Scots belongs to another branch of H2 mt-dna and she and the Fairy Queens both descend from two of the daughters of Lady Doda of Metz of the 7th century. The Fairy Queens from Lady Rotrud (Ruth) of Neustria (b.674) and Mary Queen of Scots from Lady Doda (Dhoude) of Neustria (b.672). Their father was Chrodobertus (Reuben) Count of Neustria (Hesbaye). Lady Doda of Neustria married Mar David a son of Mar Chasdai II the Babylonian Exilarch and Lady Rotrud of Neustria married Lievin (Levi/Luitvin) of Hesbaye the Bishop of Treves and Guardian of the Grail Platter.


see

A Jewish sub-Kingdom in Medieval Scotland: DF105 y-dna




The Tears of God: Jesus, Mary and Joseph

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The Jewish tradition speaks of God weeping and shedding tears as well as his Shekhinah weeping and going with man into the Exile of this fallen world. Jeremiah 13:17 states:
But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive.
In the Hebrew it mentions the word dama (weeping) three times and that God himself is able to weep in the secret or hidden place. God's cry through his prophet Jeremiah is addressed to the Davidic King and his Queen Mother who are seated on dual thrones and wearing crowns, that are mentioned in verse 18. How can God weep? What is his secret place?

This fallen world is the valley of weeping or tears and it is only here that God can weep. Thus the hidden secret place of his tears is only through the tears of man. The three who shed the tears of God in the secret hidden place of the Almighty are Jesus, Mary and Joseph in this vale of weeping in this fallen world hidden in the Holy House of Nazareth and in the mystical womb of the Mother of Nazareth whose husband Joseph is her protector as the mystical darkness of both her womb and the darkness that manifested at the Cross as the icon of  the sorrow of God the Father. Jesus, Mary and Joseph shed all the tears of God for his fallen creation and his fallen children and through this cleansing flood come the waters of salvation and the river of sanctity. 

God addresses Judah and Jerusalem through their human embodiments of the Davidic King and his Queen-Mother. Judah is the King and Jerusalem is the Queen-Mother (Gibirah).  While on a historical level of peshat God is speaking to the reigning King and Queen-Mother of the time of Jeremiah, he is in a more mystical level of Sod (secret) is in his secret hidden place (mistar) is asking the ultimate Davidic King and his Queen Mother (Jesus and Mary) in the Holy House of Nazareth to humble themselves on behalf on all the Tribes of Israel and of all men and throw off their crowns of beauty and weep for him. (see Zechariah 9:1). In a sense, Jesus represents the House and King of Judah, Mary is the Daughter and  City of Jerusalem and Joseph is the hidden one representing the Lost Tribes of the House of Israel. These three rods of Jesus, Mary and Joseph thus represent all the tribes (shevet) of Israel. All our tears and sorrows are also mystically linked to the tears of God through the Davidic King, his Queen Mother and the Viceroy who is also the husband of the Queen-Mother.

In a sense, the soul and eyes of God mentioned in Jeremian13:17 refer to Jesus as God's Soul (nefesh or the human vessel of the divinity) and Mary and Joseph as his eyes. The two flows of tears from the eyes also represent Salvation and Sanctification which reverberate from one end of the world to the other as spiritual earth quakes which will gather all the Tribes to the Messiah in the end of times. 

However the book of Enoch refers to these three weepings as five rivers of tears. Thus the two tears of the eyes of the time of  the beginning of the era of sanctification may represent Joseph (a Jew) and Luisa (a Gentile from the lost tribes of Israel) which will manifest as Enoch (a Gentile) and Elijah (a Jew) and at the end as Tabitha or Dorcas (a women) and John (a man). Thus spiritually uniting Gentile and Jew, woman and man in God's perfect Will.

The Jews and the Kingdom of the Divine Will

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In Volume 27 of the Book of Heaven (January 30, 1930) Luisa Piccarreta writes:

I was thinking about how the Kingdom of the Divine Will could come upon earth, and in what way It may unfold. Who will be the first fortunate ones to have such a great good?
 And my sweet Jesus, making Himself seen, clasped me all to Himself, and giving me three kisses, told me: “My daughter, in the same way as the Kingdom of Redemption unfolded, so will the Kingdom of my Will unfold. It can be said that Redemption is making Its round throughout the whole world, a round which It has not yet entirely completed, because not all the peoples know about my coming upon earth, and therefore they are without its goods. Redemption keeps preparing and disposing the peoples for the Kingdom of my Divine Will. 

So, just as my Redemption had Its beginning, not in the whole world, but in the center of Judea, because in this nation there was the little core of those who were awaiting Me, there was She whom I had chosen as Mother, and Saint Joseph, who was to be my foster father – in this nation I had manifested Myself to the prophets by letting them know that I was going to come upon earth; it was right that, there where this was known, they be the first ones to have Me in their midst; and even though they were ungrateful, and many did not want to know Me, yet, who can deny that my Celestial Mama, the Apostles, the disciples, were from the Jewish nation, and that they were the first criers who exposed their lives to make known to the other nations my coming upon earth and the goods which are in my Redemption? – so it will be for the Kingdom of my Divine Fiat: the towns, the provinces, the kingdom, which will have been the first to know the knowledges about my Divine Will and Its expressed Will of wanting to come to reign in the midst of creatures, will be the first to receive the goods that Its Kingdom will bring. 

And then, making Its way with Its knowledges, It will do Its round in the midst of the human generations. My daughter, there is much analogy between the way in which Redemption unfolded and the way in which the Kingdom of my Divine Will will unfold. See, in my Redemption I chose a Virgin; in appearance She had no importance according to the world, either of riches, or of height of dignity or positions which would indicate Her; the very city of Nazareth was not important – a tiny little house was Her whole abode. But even though I chose Her from Nazareth, I wanted for it to belong to the capital city, Jerusalem, in which there was the body of the pontiffs and priests who then represented Me and announced my laws. 

 For the Kingdom of my Divine Will I have chosen another virgin who, in appearance, has no importance, either of great riches or of height of dignity; the very city of Corato is not an important city, but it belongs to Rome, in which resides my representative on earth, the Roman Pontiff, from whom come my divine laws; and just as he makes it his duty to make my Redemption known to the peoples, so will he make it his duty to make known the Kingdom of my Divine Will. It can be said that one and the other will proceed in the same way and manner, as the Kingdom of my Supreme Fiat must unfold.”

Jesus told the servant of God Luisa Piccarreta on October 3 1928 (in Volume 24 of the Book of Heaven) the mystery of the uniting of the Jews and Catholics: 

"...if Rome had the primacy of my Church, she owes it to Jerusalem, because the beginning of Redemption was precisely in Jerusalem. In that homeland, from the little town of Nazareth I chose my Virgin Mother; I Myself was born in the little town of Bethlehem, and all my Apostles were from that homeland. And eventhough, ungrateful, she did not want to recognise Me and rejected the goods of my Redemption, it cannot be denied that the origin, the beginning, the first people who received the good of it [the Redemption]were from this city [Jerusalem]. The first criers of the Gospel, those who established Catholicism in Rome, were my Apostles, all from Jerusalem - that is from this homeland.

"Now there will be an exchange: if Jerusalem gave to Rome the life of religion and therefore of Redemption, Rome will give to Jerusalem the Kingdom of the Divine Will. This is so true, that just as I chose a Virgin from the little town of Nazareth for the Redemption, so I have chosen another virgin [Luisa Piccarreta] in a little town [Corato]belonging to Rome, to whom the mission of the Kingdom of the Divine Fiat has been entrusted. And since this must be known in Rome just as my coming upon earth was known in Jerusalem, Rome will have the great honour of requiting Jerusalem for the great gift received from her, which is the Redemption, by making known to her the Kingdom of my Will. Then will Jerusalem repent of her ingratitude, and will embrace the life of the religion which she gave to Rome; and, grateful, she will receive from Rome the life and the great gift of the Kingdom of my Divine Will. And not only Jerusalem, but all the other nations will receive the great gift of the Kingdom of My Fiat, the first criers of It, Its gospel - all full of peace, of happiness and of the restoration of the creation of man. And not only will my manifestations bring sanctity, joys, peace and happiness, but the whole of Creation, competing with them, will unleash from each created thing each of the happinesses it contains, and will pour them upon creatures..."

Period of the Scourging: Medjugorje, 2021, the Secrets and the Number 40

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In a recent report Father Livio of Radio Maria spoke about the significance of 40 years and the Time of Secrets in regard to Medjugorje. He believes that the Time of the Secrets will begin in 2021 which is the 40th anniversary of the apparitions of Medjugorje in Bosnia the began in June 1981. He believes he got this insight while reading passages in the writings of the servant of God Luisa Piccarreta about the significance of the number 40.

In a past post I wrote about a 40 year period of tribulations or troubles that would last  40 years which began with the death of John Paul II in 2005. I also wrote that the 1st seal had been broken in 2017 and that the 1st Trumpet of 7 would be blown at Rosh ha Shanah in 2020 followed by the Warning in 2022 and the Miracle in 2023.

I also notice that after the events of the Crucifixion of the Messiah in 31 AD there was a 39 year period of scourging which concluded with the Destruction of the 2nd Temple by the Romans in the 40th year. The Messiah referred to his body as the Temple and it seems just as the 2,000 years of the Law Period concluded with a 40 year period in imitation of the sufferings of the Messiah in the scourging and crucifixion with 3 hours of darkness so the 2,000 years of Redemption will conclude with a 40 year period of 39 scourges and in the 40th year the crucifixion with three days of darkness followed by the Era of Peace which is a type of Resurrection.

We are now in the 14th year of the scourgings of our time  which is the period known as the End of Times but not the End of the World. Will the Time of Secrets begin after the blowing of the 1st Trump and in the second half of the period of the 1st seal (each seal is a 7 year period and each Trump a 3 and a half year period? Will we see the first secret in 2021, followed by the 2nd secret in 2022 and then the Miracle in 2023? After this will be 7 more secrets. Will one unfold during each of the remaining 6 Trump periods and then the final one will be the 3 days of darkness at the end of the period of the Trumpets in 2045?

see The Lasting Sign

Simchat Torah and 24 Years: A Future Scenario

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When I was in Eucharistic Adoration on the evening of October 21 I received a very strong impression about a period of nine years beginning, which at the end would come an event or events that would effect Australia and also begin a process of fifteen years for the Jewish people that will led to their Ingrafting. Each year is linked to a mystery of the Rosary which in some manner will reflect something happening to the Jewish people at that time. This is a personal prayer reflection and is not a locution but a personal speculation based on a prayer insight. I could be totally wrong in my interpretation of this impression.


I then on reflection on this impression realised I was receiving this impression on the Eve of Simchat Torah. This is the festival of Rejoicing in the Torah which brings the liturgical cycle in the Synagogue to a conclusion with the last words of Deuteronomy about all Israel's eyes being opened and it starts the new cycle with the first word of the Bible Bereshit (in the Beginning). I realised then that this was a 24 year period which reflected the 24 courses of the Jewish priesthood. I feel the names of these courses or orders reflect a message for each year that is connected not only to the Jewish people but the Catholic priesthood. 

However when does  or did this period begin? At first I felt it would begin from now but with reflection realised it would have begun with the opening of the first seal in 2017. Thus, Tishrei of 2017 was the beginning year of Jehoiarib which means "The Lord contends". The ninth course is Yeshua and means " the Salvation of the Lord" and is the name of Jesus in Aramaic and would refer to the year between Tishrei of 2025-Tishrei of 2026.

This period of 24 years ends in Tishrei of 2041 with the course of Maaziah which means "the consolation of the Lord" in the final years of Jacob's Trouble. Will this be a year in which the consolation of Israel will occur with the eyes of all Israel opening to perceive their Messiah? Could the swine or boar mentioned for 2033-2034 also refers to the prophecy of the swine or black pig by St Hildegarde. 
Another is like a black pig; for this time will have leaders who blacken themselves in misery and wallow in the mud of impurity. They will infringe the divine law by fornication and other like evils, and will plot to diverge from the holiness of God’s commands

The era of the one who embodies this Black Pig (possibly an anti-Pope and false prophet) may be the period of the fourth seal from 2027-2034 and precedes and overlaps with the forerunner of the anti-Christ of our times the Grey Wolf whose period is that of the fifth seal from 2031-2038. 

The last (of the five beasts) appears like a grey wolf: because that time will have men carrying out depredations on the powerful and those following after them, in these rivalries showing themselves not black or white but grey in their craftiness. And dividing the heads of their kingdoms they will caste them down: since then will come the time when many souls are ensnared, when the error of errors will arise from Hell to Heaven, so that the children of light will be placed on the rack of their martyrdom, not denying the Son of God but casting out the Son of Perdition, who will try to capture their wills by diabolical arts.  

The anti-Christ is the Beast like a Leopard whose time will be from 2038-2045. He is preceded by the Beast like a Lamb with two horns whose peak period is in the time of the sixth seal from 2034-2041. Before the period of the Black Pig is the Pale Horse whose time is from 2024-2031 in the time of the third seal. The Pale Horse is preceded by the Yellow Lion representing a Chinese leader who has a 200 million army. His peak time is from 2020-2027 but they will still be around to lead their army in the time of Antichrist.

Another is like a yellow lion; for this era will endure martial people, who instigate many wars but do not think of the righteousness of God in them; for those kingdoms will begin to weaken and tire, as the yellow color shows. 

 This time will be preceded by that of the Fiery Red Dog which represents Marxism and a communist leader. Its peak period with a world leader will be from 2017-2024. We are already living in this world in the West in which all the elites are enforcing a modern Marxist agenda on our societies. After the blowing of the First Trump on Rosh ha Shanah in 2020 the Red Dog leader will be revealed in Russia.

St Hildegarde vision of the five beasts draws on Revelation 17:10 in its reference to the five fallen kings. Apocalypse 17:9-11:

And here is the understanding that hath wisdom. The seven heads are seven mountains, upon which the woman sitteth, and they are seven kings: Five are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time. And the beast which was, and is not: the same also is the eighth, and is of the seven, and goeth into destruction.
 
The eighth Beast that has the spirit of all the seven Beasts is the final antichrist associated with Gog and Magog after the Era of Peace. St Hildegarde refers to these five beasts as "the forerunners of the Son of Perdition".

1. 2017-2018 Jehoiarib-The Lord contends.
2. 2018-2019 Jedaiah- Know the Lord or the Lord knows
3. 2019-2020 Harim-destroyed or dedicated to God
4. 2020-2021 Seorim- gates or tempests or death pains (Is this the first sign given at Medjugorje? Are the Western European nations in the midst of bloody revolutions?)
5. 2021-2022 Melchias- The Lord is King (is this the year of the Warning?)
6. 2022-2023 Mijamin- From the right hand or from the south (the right hand represents Mercy. Is this the year of the Miracle?)
7. 2023-2024 Hakkoz- a thorn, summer or an end (Is this an extending Indian Summer in the West while in the East the Yellow Lion rises to open power?)
8. 2024-2025 Abijah- The Lord is my Father (Is this the Year when God the Father will be honoured with his own official feast day?)
9. 2025-2026 Jeshua- the salvation of the Lord (This is the year that concludes the nine years and the fifteen Jewish Rosary years begin after it)
10. 2026-2027 Shecaniah-One intimate with the Lord or the dwelling of the Lord (Is this the year that Luisa Piccarreta is Beatified or Canonised?) The Annunciation
11. 2027-2028 Eliashib- The Lord restores. The Visitation
12. 2028-2029 Jakim - rising, confirming, establishing and the Lord lifts up. The Nativity
13. 2029-2030 Huppah- the Wedding canopy or to enclose, surround or cover. Obedience to the Torah
14. 2030-2031 Jeshebab- the seat of his father, to repeat, to learn. Listening to the Child Yeshua.
15. 2031-2032 Bilgah - cheerfulness. The Baptism in the Jordan.
16.2032-2033 Immer- to say or utter. Wedding Feast of Cana. Do whatever he tells you.
17. 2033-2034 Hezir- a swine or a boar. Proclamation of the Gospel of the Kingdom and Repentance. (the mission of the 144,000 evangelists begin?)
18. 2034-2035 Happizzez- to break. Transfiguration.
19. 2035-2036 Pethahiah -The Lord opens or the Lord loosens. The first Eucharist.
20. 2036-2037 Jehezkel- The Lord strengthens. Garden of Gethsemane
21. 2037-2038 Jachin- he will establish. Scouring of the Pillar. (rebuilding of the Jewish Temple?)
22. 2038-2039 Gamul -to wean or to ripen or to reach a fullness. Crowned with thorns.
23. 2039-2040 Delaiah-freed by the Lord or Drawn by the Lord or the poor of the Lord. The Via Dolorosa.
24. 2040-2041 Maaziah- the consolation of the Lord (Is this the day that the many Jews (Messianic Jews?) are Ingrafted to the underground Catholic Church in the midst of a great persecution?) The Crucifixion.

Then begins the five final mysteries after the eyes of Israel have been opened.
25. 2041-2042. The Resurrection. (Is this the year the Jewish people turn as a nation in Israel against the Antichrist and listen to the preaching of the two witnesses?)
26. 2042-2043. The Ascension.
27. 2043-2044. Outpouring of the Holy Spirit.
28. 2044-2045. The Assumption

This followed by the Era of peace which is the Mystery of the Coronation of Our Lady and the Kingdom of the Divine Will.

see

Era of Peace, the Great Monarch and the Blue Moon in 2045: A New Understanding

The Four Senses and the Temperaments of the 13 Tribes of Israel

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In the previous blog post I discussed the connection between the four senses of Scripture of Peshat, Remetz, Drash and Sod and their connection with Noah, Japheth, Ham and Shem who represent or symbolise the four temperaments of melancholic, phlegmatic, choleric and sanguine. Recently in discussion with a priest he suggested I publish a book entitled "My Speculations". We both laughed and though it was a brilliant idea as we are both highly sanguine. He is choleric-sanguine and I am sanguine-choleric. Maybe some of this could go in that book.TRIGGER WARNING: If you are a choleric-melancholic please stop reading now before your head falls off.
 
The Sanguine Brigade of Dan- The Eagle.



The Israelite Tribe of Naphtali (Virgo)

   Sanguine-choleric. (sod-drash). air-fire.Season: Spring (coming out of Winter). Stone: Lapis Lazuli or Blue Sapphire (Sapphir). Emblem: Blue Stag or Hind.They are a social and passionate Evangelist and Promoter. They are motivated firstly by emotions and then by pleasure. Love is Power. Passionate Teacher or Salesman. They struggle with consistency. Have the ability to be passionate and active mystics. St John the Apostle was the Apostle to the Tribe of Naphtali. Example: Found among some Scandinavians Haplogroups: some I1a2 y-dna (especially S4713).



The Israelite Tribe of Asher (Libra).

Sanguine- phlegmatic. (sod-remetz). air-water.Season: Winter (coming out of Autumn). Stone: Agate (shavo). Emblem: A turquoise light blue cup or tree. Social and relaxed communicator and Evangelist. They are motivated firstly by emotions and secondly by beauty. Love is Beauty. Artistic Appreciator. They learn best by discussing and then watching. Potential to be intellectual mystics. They struggle with being superficial.St James the Less was the Apostle to the Tribe of Asher. Thoughtful Aesthetes. Example: Found among some Scandinavians. Haplogroups: I1a1 y-dna.


The Israelite Tribe of Dan (Scorpio).

 Sanguine-melancholic. (sod-peshat) air-earth.Season: Autumn (heading or longing for Winter). Stone: Emerald (shoshan). Green Snake or Horse. Social and thoughtful Evangelist and Actor. They are motivated firstly by emotions and secondly by pleasure. Love is pleasure. Romantic. They learn best by first discussing and then doing. They struggle with lust. Passionate Conversationalists. They have the ability to be contemplative mystics. St Thomas was the Apostle to the Tribe of Dan. Example:  Found among some Scandinavians, Germans, British, Poles and Russians and a future anti-christ. Haplogroups: some P* and some I1a2 y-dna (especially Z140).


The Melancholic Brigade of Ephraim-The Bull.


The Israelite Tribe of Manasseh (Sagittarius).


 Melancholic-choleric. (peshat-drash). Earth-fire.Season: Summer (looking to Autumn).Stone: Chyrsoberyl (baraket). Emblem: Reddish-Golden Horse or White Unicorn or Golden arrows. They are a practical and passionate Teacher and Trainer. They are firstly motivated by truth and secondly by pleasure. Truth is pleasure. Apologist. They learn best by thinking and then doing. They struggle with being overly critical. Passionate Thinkers. They have the ability to be passionate theologians and Philosophers.  St Matthias was the Apostle to the Tribe of Manasseh. Example: Benjamin Netanyahu, Osman I of Turkey. Haplogroups: R1a, R2 and I2a2 y-dna.


The Israelite Tribe of Benjamin (Capricorn).

Melancholic-sanguine. (peshat-sod). earth-air. Season: Spring (wanting to jump to Autumn). Stone: Almadine (achlamah). Emblem: Purple-Grey wolf. They are a practical and social Teacher and Diplomat. They are firstly motivated by truth and secondly by emotions. Truth is Love. Creator. They learn best by thinking and then discussing or sharing. They struggle with being overly-sensitive and worrying about what other people will think. Talkative Thinkers and Theologians. They have the abillity to be theological and philosophical story-tellers. St Batholomew was the Apostle to the Tribe of Benjamin. Example: Deepak Chopra, Larry David, found among Jews and common among American Indians. Haplogroups: R1a-L664 and I2c y-dna.


The Israelite Tribe of Ephraim (Aquarius).

 Melancholic- phlegmatic.(peshat-remetz). earth -water. Season: Winter (longing for Summer). Stone: Amethyst or Diamond (yahalom). Emblem: White Calf or Bear. They are a practical and relaxed Teacher and Analyst. They are firstly motivated by truth and secondly by beauty. Truth is beauty. Researcher. They learn best by thinking and then observing. They struggle with despondency.Intellectual Thinkers. They have the ability to be intellectual theologians and philosophers. St Simon Zelotes was the Apostle to the Tribe of Ephraim. Example: Max von Sydow, King Willem-Alexander of the Netherlands, many Slavic people including Russians, Poles, Hungarians etc, Bela III of Hungary, Sir Francis Drake. Haplogroups: R1a and I2a1 y-dna.
 

The Israelite Tribe of Levi (Sun).

 
 Melancholic-phlegmatic-choleric. (peshat-remetz-drash) earth-water-fire. Season: All seasons (except spring). Stone and Emblem: The Breastplate. They are a practical. relaxed and passionate Teacher and Idealist.  They are firstly motivated by truth and secondly by beauty which lead to pleasure. Truth is Beauty which is pleasure. Observer. They learn best by thinking and then observing and then doing. They struggle with being moody. Passionate Thinkers and Aesthetes. They have the ability to be passionate and intellectual theologians and philosophers. St Peter was the Apostle to the Tribe of Judah and Levi. Example: Moses, Aaron, Simon the Just, Judas Maccabee. Haplogroups: R1b, J1 and J2 y-dna.


The Phlegmatic Brigade of Reuben-The Man.




The Israelite Tribe of Gad (Pisces).
  

   Phlegmatic-melancholic. (remetz-peshat) water-earth. Season: Autumn (looking to Winter). Stone: Brocatella (yashpheh). Emblem: Yellow Mounted Warrior or Fish.Relaxed and practical Helper and Worker. They are motivated firstly by beauty and secondly by truth. Beauty is Truth. Liturgist. They struggle with having to take initiative. Thoughtful Aesthetes. They have the ability to be a analytical Intellectual.St Matthew was the Apostle to the Tribe of Gad. Example: Some of the Scandinavian peoples Haplogroup: I1a3 y-dna.

The Israelite Tribe of Simeon (Aries).

    
Phlegmatic-choleric. (remetz-drash). water-fire. Season: Summer(coming out of Spring). Stone: Spinel (nophek). Emblem: White Castle.Relaxed and passionate Worker and Inspector. They are motivated firstly by beauty and secondly by pleasure. Beauty is Pleasure. Designer. They struggle with laziness. Passionate Aesthetes. They have the ability to be a passionate Intellectual. St James the Great was the Apostle to the Tribe of Simeon.  Example: General Franco. The typical Spaniard. Haplogroup: R1b-DF27 y-dna.


The Israelite Tribe of Reuben (Taurus).

 

 Phlegmatic-sanguine. (remetz-sod) water-air. Season: Spring (heading for Summer).Stone: Sardonyx (pitzlah). Emblem: Red Lily or Man.They are motivated firstly by beauty and then love. Beauty is Love. They learn best by first appreciating and then discussing. Passionate and practical Leader They struggle with anger. Talkative Aesthetes.  They have the ability to be a creative and expressive intellectual. St. Philip was the Apostle to the Tribe of Reuben. Examples: Donald Trump, General de Gaulle, George Washington, Abraham Lincoln, King Henry II, Richard the Lion-Hearted, King Edward III. The typical Frenchman. Haplogroup: R1b-U152 y-dna.





The Choleric Brigade of Judah-The Lion.





The Israelite Tribe of Zebulon (Gemini).

 Choleric -phlegmatic. (drash- remetz). fire-water. Season: Winter (longing for Summer). Stone: Jacinth (leshem). Emblem: Pink Ship. Relaxed and social Peacemaker and Teamplayer. They are firstly motivated by pleasure and secondly by beauty. Pleasure is Beauty. Philosopher. They struggle with doing wrong in order to please others. Passionate Philosophically inclined Leaders . They have the ability to be an Intellectual Leader. They must be careful not to be elitist. St Jude Thaddeus was the Apostle to the Tribe of Zebulon.Example: Louis XIV and the Bourbon Kings, Ulysses Grant, Prince Consort Albert of Saxe-Coburg-Gotha. Haplogroup: R1b y-dna.


The Israelite Tribe of Issachar (Cancer). 


Choleric- melancholic (drash-peshat). fire-earth. Season: Autumn (coming out of Winter). Stone: Golden Sapphire (tarshish). Passionate and practical Leader and Strategist. They are motivated firstly by pleasure and secondly by truth. Pleasure is Truth. They learn best by doing and then thinking about it. They struggle with the sin of Pride. Thoughtful Warrior.  They have the ability to be a research leader. They must be careful to see the big picture. Emblem: Yellow Sun and Stars or Ass.St Andrew was the Apostles to the Tribe of Issachar. Example: Many English people and the Anglo-Saxons. Haplogroup: R1b y-dna.

The Israelite Tribe of Judah (Leo).


 Choleric-sanguine. (drash-sod). fire-air.Season: Summer (coming out of Spring). Stone: Carnelian (Odem). Emblem: Red Lion. Passionate and social Leader and Motivator. They are firstly motivated by pleasure and secondly by emotions. Pleasure is Love. Lover. They learn best by doing and then thinking and sharing.  They struggle with the sin of impatience. Talkative Leader.They have the ability to be a loving and warm Leader. They must be careful they don't manipulate people for their own ends. St Peter was the Apostle to the Tribes of Judah and Levi. Example: James I, Charles II, the typical Gaelic/Celtic person and many Jewish people. Haplogroups: R1b and J2.

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The sons of Japheth of D y-dna were probably melancholic-phlegmatic who understood that truth manifests as beauty (tiferet), majesty (hod) and wisdom (Chokhmah) which leads to the beauty of faith or trust (emunah). They were ascetically inclined and value intellect. The sons of Japheth (of E y-dna) were choleric- melancholics who knew that pleasure was truth which manifests as sensuality (yesod), power (gevurah) and knowledge (daat). They value desire and will.

The sons of Ham of B y-dna were melancholic-choleric who saw that truth (emet) manifests as pleasure (taanug), knowledge (daat), judgment (din) or strength (gevurah) which are the foundation (yesod). They valued sensuality and memory. The sons of Ham of A y-dna were most likely phlegmatic-melancholics who thought that beauty manifests as majesty (hod), compassion (tiferet) and understanding (binah). They value aesthetics and memory.

The sons of Japheth of F y-dna were melancholic-sanguine who think that truth manifests as love (ahavah/chesed), long-suffering or patience (netzach) and understanding (binah) which is focused on the Will (ratzon). They value reflection on the inner essence and the will. The sons of Japheth of C1 y-dna were phlegmatic-sanguines who unsderstand that beauty is patience (netzach), loving kindness (chesed) and Wisdom (chokmah).  They value aesethics and memory. The sons of Japheth of C2 y-dna were choleric phlegmatics who knew that power and pleasure manifest as majesty (hod), strength (gevurah) and knowledge (daat). They value strong passion and will. Noah himself was in reality a melancholic-phlegmatic-choleric who saw that truth manifests as beauty which gives pleasure. He was an idealist.

It would seem that Adam was probably a perfect mix of melancholic (60 percent) and choleric (40 percent), whereas Eve was a perfect mix of phlegmatic (60 percent) and sanguine (40 percent). When there is an extreme environmental change or climate extreme or cataclysmic events the inheritance of temperaments can be changed or reshuffled with the mutation of genes. As a result of the Fall the perfect balance was disturbed and Cain was born with his predominant temperament as choleric and his secondary one as melancholic, Whereas both Abel and Seth had melancholic as their predominate temperament and choleric as their secondary one. Thus the sons of Cain were of the choleric melancholic temperament and the sons of Seth were melancholic choleric. The daughters of Cain were sanguine phlegmatic and the daughters of Abel and Seth were phlegmatic sanguine.




Abraham may have been a melancholic-sanguine and his wife Sarah was melancholic-phlegmatic and Hagar was melancholic-choleric. Isaac may have been melancholic phlegmatic or phlegmatic melancholic and Ishmael was choleric-melancholic and Rebecca was sanguine-choleric. Esau was choleric-phlegmatic and Jacob was melancholic-sanguine. After the cataclysmic events around 1654 BC there was a rapid rate of mutations. Leah was a phlegmatic-choleric, Rachel  a choleric-phlegmatic, Bilhah was a choleric -phlegmatic and Zilpah a phlegmatic-choleric. Joseph was a phlegmatic-choleric and his wife Asenath (Osnat) melancholic-phlegmatic.
The temperament of a male comes from his father through his Y-dna unless there has been a genetic change due to some event. The temperament of a woman comes through her mother's mt-dna line. However, even though three brothers may share the same combination from their father, one son may have it in a strong portion, another in a moderate and another in a mild. Though I must admit all the men in my family seem to have the strong version of sanguine and the women on my mothers side are all strongly choleric. 

Thus temperaments given here for the Tribes of Israel are only relevant to males not females. For example my mother belongs to the I mt-dna and the women in my family with that are choleric- sanguine. My paternal grandmother and the women of her mt-dna are J1b mt-dna and are choleric-phlegmatic. However, a women can work out what paternal tribe they may belong to if they know the temperament of their father or brothers.

 However only those descended from the K2 and IJ y-dna haplogroups on the direct line are patrilineal descendants of Israel, however not all K2 is Israelite but it includes Ishmaelites, Joktanites, Edomites, Nahorites, Moabites, Ammonites etc.. Those who are K2 Israelites include  O, R1b, R1a, R2. Those who are of J and I y-dna are descendants of the IJ clans of the Israelites.  However the Israelites in Egypt and in the Wilderness were all IJK y-dna as K mutations didn't occur until after 1300 BC and IJ, R1b and R1a until after 968 BC and the J after 460 BC. Those who are Q1b y-dna descend from Esau who was choleric phlegmatic a fiery redhead. The Tribe of Issachar was also of this temperament. Abraham's brother Nahor of N y-dna was sanguine-choleric and Abraham's brother Haran or his son Lot of MS y-dna were sanguine-melancholic.


The Tribes of Israel were camped around the Tabernacle with the Levites representing our Sun and solar system. The other 12 Tribes were patterned in their camps in the form of the zodiac which began with Virgo (Naphtali) and concluded with Leo (Judah). This pattern of the Zodiac in a circle was also on Aaron's breastplate as well as on the floor in Solomon's Temple. The breastplate also had two stars or shields (magen) in the form of four triangles that connected the stones belonging to those Tribes of Israel who were in the same brigade. The stones were arranged in a circular manner according to some writers. This was the mystery of the two mems (triangular shaped letters of the Hebrew alphabet).

I associate Summer with Choleric, Winter with phlegmatic, Autumn with melancholic and Spring with sanguine. The Autumn Brigade were led by the originally red haired Tribe of Dan (horsemen with arrows) with the dark haired Tribe of Gad (swordsmen with chariots) and the blonde haired Tribe of Issachar (battle axe men) would fight together in Battle. The Spring Brigade were led by the red haired Tribe of Reuben (swordsmen with chariots) with blonde haired Tribe of Naphtali (battleaxe men) and the dark haired Tribe of Benjamin (horsemen with arrows) would fight together in Battle.

 The Winter Brigade were led by the blonde haired Tribe of Ephraim (battle axe men) with the blonde haired Tribe of Zebulon (swordsmen with chariots) and the dark haired Tribe of Asher (horsemen with arrows). The Summer Brigade were led by the red haired Tribe of Judah (swordsmen with chariots) with the red haired Tribe of Manasseh (horsemen with arrows) and the brown haired Tribe of Simeon (battleaxe men). 


The four emblems of the brigades that are on the inner circuit of the Israelite camp represent the four temperaments too. The Lion of Judah is choleric, the Bull or Ox of Ephraim is melancholic, the Man of Reuben is phlegmatic and the Eagle of Dan is sanguine.
This does not mean that if one has this mix they are biologically from that Tribe but it means you have a connection with that Tribe and maybe your ancestors lived among and intermarried with people from that tribe. For example my y-dna belongs to the Tribe of Judah but my temperament dna belongs to the brigade of Dan (the sanguine one) and the Tribe of Naphtali (sanguine choleric) which is found in the Baltic countries and northern Europe. As it happens my male line ancestors were soldiers in Estonia and my at-dna reveals that I have a certain percentage of Baltic ancestry. Thus I feel comfortable identifying with the Stag or Deer of Naphtali that leaps in mystical delight delivering beautiful sayings. However my mother and most of the women in my family are choleric sanguine and are thus linked to the brigade of Judah (the Choleric one) and the Tribe of Judah (choleric sanguine) even though through her father's y-dna she belongs to the Tribe of Simeon.

Implicit Catholic Literary Icons in the Teachings and Stories of Rebbe Nachman of Breslov: Literature Review

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Implicit Catholic Literary Icons in the teachings and stories of rebbe nachman of breslov: Literature Review

setting the scene

“There are implicit Catholic literary icons of Eucharistic, Marian and Josephine insights in the teachings and stories of Rebbe Nachman which suggest he was a crypto-Catholic or Frankist”, is the thesis statement of my research proposal. There are two main areas which this literature review needs to cover. Firstly, literature on Sabbateanism and Frankism in order to set this discussion in its appropriate religious and cultural context. Secondly the literature on the teachings of the Hasidic Rebbe, Nachman Horodenker of Breslov, which will be used to demonstrate the implicit Catholic content in his teachings and stories. For the purposes of this literature review I will focus on that literature which has a direct focus and bearing on the proposed research. This literature review cannot discuss in any detail questions of the understandings of the roles of Judaism and Catholicism in the light of Nostra Aetate and the development of understanding over the last 50 years. However these questions are discussed well in Mark Kinzer’s Searching Her Own Mystery: Nostra Aetate, the Jewish People, and the Identity of the Church in which he proposes a bilateral ecclesiology of Jews and Gentiles and by Elizabeth Groppe in Revisiting Vatican II’s Theology of the People of God after Forty-Five Years of Catholic-Jewish Dialogue..



Multi-Layered Bricolage

The Jewish mystical sources as well as Jacob Frank and Rebbe Nachman use a literary approach that can be described as a form of literary and iconic bricolage and narratology. [1]Likutey could be a Hebrew version of bricolage which means gleanings or collecting. This bricolage approach has diverse sources drawing on the modern origins of this term in Claude Levi Strauss and Jacques Deridda and as adapted by Liesbeth Korthals Altes with a Levinasian ethical focus in A Theory of Ethical Reading (2006). This approach allows for a reading and analysis of texts in a multi-layered, multi-dimensional manner which is drawn from the Jewish and Catholic ideas of the four senses of Scripture.[2] These are conceptual word pictures or literary icons as discussed by Elena Volkova and ValeriiLepakhin in the context of Eastern Christian iconology.[3][4] I am not just proposing a multi-layered understanding or analysis of the teachings of Rebbe Nachman but that he intended to imbue his teachings with this multi-layered meaning. He saw this as a way to get “medicine” to his Jewish flock in a way they could digest it, in order to awaken their souls.[5][6]

The Great Scholem and the wolf of saturn

Any study that deals with Jewish Mysticism needs to start with Gershom Scholem (1897-1982) the father of the modern academic study of Kabbalah (Jewish Mysticism).[7] He left Germany for Israel in 1923 and became the first Professor of Jewish Mysticism at the Hebrew University.[8] He wrote about Sabbateanism and Frankism as a Kabbalistic movement which went outside the traditional Jewish fold.Scholem perceived Kabbalah as a Jewish version of Gnosticism that had served its historical purpose but was no longer relevant in the modern world.[9][10] Gnosticism was basically a spirituality that proposed that there was two Gods - a greater distant and good God and a lesser evil god who created the world and all material matter. It saw the spirit as good and the body as evil. It’s “Christian” version would hold that both the Bible and the Jews were Satan’s children and that Jesus only assumed the appearance of a man. An elite held the true gnosis (knowledge). The early Christian writers considered it a heresy that was founded by Simon Magus the Samaritan magician mentioned in the New Testament who would later oppose St Peter in Rome according to other ancient Christian writings. Its use of Jewish terminology and concepts as well as its anti-Jewish nature would seem to demonstrate its Samaritan origin mixed with Persian and eastern dualism. The Old Testament describes the Samaritans as an eastern people who the Assyrians settled in former Israel who took on many Israelite beliefs.

Scholem wrote a ground breaking book on Shabtai Zvi and the Sabbatean movement that was first published in 1973.[11]The followers of this messianic figure called him Sabbatai Tzvi (the Sabbath Deer) and his enemies Shabtai Zvi (The Wolf of Saturn). Rebbe Nachman will in the Likutey Moharan allude to him under the name of Shabtai (Saturn) the Black Vessel [shabtai patya ecama] and to Eva Frank the daughter of Jacob Frank as the evil Handmaid of Shabtai and Lilith (the demonic wife of Adam) based on the concept of Shabtai in the Zohar (See Zohar ki Tetze and Zohar Pinchas). The group of Frankists who followed Eva Frank returned to Sabbatean belief when she allied her group with a group of Sabbateans in Prague. Scholem perceived Sabbateanism and Frankism as two phases of one movement rather than two distinct movements that shared a common source.[12]Many academics in other fields did not question these assumptions of Scholem and it is only in recent decades that certain academics who in the main were his students have started to question and challenge some of these assumptions.

Sabbateans and the Zoharists:Different or the Same?

Sabbateanism was a Jewish messianic movement of the 17thcentury which followed the teachings of the so-called false Messiah Shabtai Zvi (Sabbatai Tzvi) who proposed a mystical, messianic but antinomian approach to Judaism which led to immoral sexual practices among other breaking of the laws of the Torah. Jacob Frank came from a Sabbatean family background and at first was a leader among them and led his first followers to convert to Islam like Shabtai Zvi himself. However he and his later followers distanced themselves from Sabbateanism and started to focus on the mysticism of the Zohar and were known as the Zoharists. Through this process many of these Frankists or Zoharists were to openly be baptised and become Catholics beginning in 1760 in Poland where it is estimated around 25,000 Jews became Catholic Frankists and many more thousands in other European countries. The estimated figure is usually given as 60,000 European Jews. These baptised Frankists in the Catholic Church which split into two groups-those who can be called Papal Frankists and those who reembraced Sabbateanism as Sabbatean Frankists. Besides these there were those Frankists who did not get baptised (or only secretly) who remained in the Rabbinic Jewish communities such as Rebbe Nachman. A number of Jews from Hasidic backgrounds more quietly entered the Catholic Church after 1760. Many of the Frankist families maintained this dual identity of being Catholics and Jews until the late 19th century.[13]

Challenging the Master

A number of scholars of Jewish Mysticism have challenged Scholem in regards to equating Kabbalah or Jewish mysticism with Gnosticism. This academic challenge to Scholem ideas began with his student and successor at the Hebrew University, Moshe Idel.[14]Idel’s book Kabbalah: New Perspectives (1988) presented these differences with Scholem.[15]Idel challenged his purely historicist method of evaluating Kabbalah. He questioned Scholem’s belief that Kabbalah was a Jewish form of Gnosticism. Idel perceived it as a development from within authentic Judaism. He believed that Kabbalah is a spiritual practice rather than a mythological system. He challenged Scholem’s idea that the Kabbalah of Isaac Luria influenced Shabtai Zvi and the Sabbatean movement. Idel also challenged Scholem ideas that Halakhic Judaism was in conflict with Kabbalistic Judaism.[16]In Saturn’s Jews: On the Witches Sabbat and Sabbateanism (2011) he proposes that Sabbateanism drew on pre-Lurianic and medieval Kabbalah mixed with astrology, magic, Muslim astrology and European learning not Lurianic kabbalah.[17]Isaac Luria is also known as Ari (1534-1572). He settled in Safed in Ottoman Palestine and gathered a select group of disciples whom he taught his understanding of Jewish mysticism. His form of understanding Kabbalah is known as Lurianic Kabbalah.

In regards to Sabbateanism there are others who situate it in a broader field such as Meir Benayahu who has brought to light new documents and Jacob Barnai and Elisheva Carlebach who have discussed Sabbateanism’s impact on the Jewish communities. There is also Popkin and Heyd who have discussed the Sabbatean’s influence on European ideas and thought, Matt Goldish who in his 2004 book The Sabbatean Prophets situates the Sabbatean movement in the broader social and political history of the time and later Pawel Maciejko will do this in regards to the Frankist movement. Stephen Sharot, Sture Ahlberg, and W.W. Meissner discusses the sociological and anthropological dimensions of Sabbateanism and Jane Hathaway the political.[18]

Another student of Scholem from the Hebrew University was Joseph Dan a historian of Jewish Mysticism. He has among many books on Jewish mysticism written four volumes on the history of Jewish Mysticism.[19]Other students of the teachings of Scholem that are important to mention are Elliot Wolfson and Avraham Elqayam. We are seeing in many of these students of Scholem a move towards a new paradigm in which the academic is not one who stands outside but is also a practitioner of the mystical life.

Frank: Charlatan or Prophet?

There is a limited academic literature by scholars on Jacob Frank and Frankism until the writing of The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816 by Pawel Maciejko. Maciejko holds to the view of Frank being an insincere Jewish convert to Catholicism. He sees Frank through the prism of his enemies but in a more nuanced manner than previous writers. His study is also important in demonstrating that the Frankist movement is separate from the Sabbatean movement and a movement in its own right. While Maciejko perceives Frank as a Charlatan he seems to separate that from the sincerity of his followers.[20].Harris Lenowitz is also very important to mention for his translation of the Words of the Lord- Jacob Frank which was a collection of the sayings of Jacob Frank. [21][22]  These saying were edited by the group of Prague Sabbateans who joined up with Jacob Frank’s daughter Eva Frank. This combined group made a cult of Eva and many of those involved would embrace masonic and occultic teachings and groups. The original Frankists under Jacob Franks carried icons of Our Lady of Czestochowa which in this Sabbatean Frankist group were replaced with icons of Eva Frank. Thus the Words of the Lord on analysis seem to present two Jacob Franks- one an arrogant, brash, antinomian Sabbatean Frank and the other a humble, Marian devoted Torah observant Frank. It would seem the Sabbatean Frankists have added their own Sabbatean conceptions to the original sayings and stories of Frank.[23]



Rebbe Nachman and the Hasidim

Rebbe Nachman of Breslov (1772-1810) was the great grandson of the Baal Shem Tov the founder of modern Hasidic Judaism in the 17th century. The Hasidic movement was a kind of charismatic movement among Jews which stressed simplicity, prayer and joy in the worship of God and a practical application into daily life of the Jewish mystical principles of Kabbalah. This movement divided into different dynasties that followed a spiritual leader called a Tzaddik or Rebbe. Breslov was different to other groups as they only acknowledged Rebbe Nachman as their Rebbe or Tzaddik and they never appointed a living successor as Rebbe. The other Hasidim called them Dead Hasidim because the Breslovers followed a dead Rebbe. The Chabad movement had seven Rebbes but after the death of the seventh Rebbe they chose not to appoint another one and are now considered to be Dead Hasidim like the Breslovers. 

While Shabtai Zvi and the Sabbatean movement in the 17th century had taken Kabbalah into a perverse, intellectual and antinomian direction the Baal Shem Tov and his Hasidic movement embraced the Kabbalah and applied its mystical teachings in practical spiritual ways for the ordinary Jew within the bounds of the Torah. It was Martin Buber who first introduced Academia to the teachings of Hasidism, the Baal Shem Tov and Rebbe Nachman of Breslov in his books Tales of the Hasidim andTales of Rabbi Nachman.[24][25]The Litkutey Moharan is a collection of the teachings of Rebbe Nachman by his chief disciple Rabbi Nathan of Nemirov. It has been translated into English from the Hebrew version in fifteen volumes by Moshe Mykoff.[26]His tales have been translated into English by the famous Rabbi Aryeh Kaplan whose books are also essential for an understanding of Jewish mysticism in general and Rebbe Nachman in particular. [27][28]The Kabbalah is a much broader field than the Zohar however the Zohar is central in understanding the Frankists who were also known as the Zoharists. Sabbateanism was focused on many elements of medieval Kabbalah whereas Frankism began as a movement within Sabbateanism that broke with it and focused on a renewed study of the Zohar. Daniel Matt’s translation of the Zohar has many helpful footnotes for the English reader. One important recent book that gives a good understanding of the Zohar is Melila Hellner-Eshed’s A River Flows from Eden: The Language of Mystical Experience in the Zohar. In order to understand the teachings and stories of Rebbe Nachman of Breslov one needs to have a good working knowledge of the mysticism of the Zohar.



The Rebbe’s Secrets

Zvi Mark, another student of Scholem from the Hebrew University, is very important in regards to the teachings of Rebbe Nachman and its hidden Frankist sources. Zvi Mark has translated Rebbe Nachman’s Scroll of the Secrets.[29]He has also published other stories of Rebbe Nachman’s more secretive teachings and stories such as the Story of the Bread and the Story of the Armour.[30]Mark has a comprehensive understanding of the spirituality of Rebbe Nachman as demonstrated in his Mysticism and Madness: the Religious Thought of Rabbi Nachman of Bratslav (2009).[31]Another scholar that discusses the intertextuality of Rebbe Nachman’s tales is Marianne Schleicher in Intertextuality in the Tales of Rabbi Nahman of Bratslav: a Close Reading of Sippurey Ma'asiyot (2007).[32][33]
 

shining a Christian light on the Zohar and the Rebbe

Yehuda Liebes a Professor of Jewish Mysticism at the Hebrew University was another student of Scholem.[34][35]Liebes challenged some of the ideas of Scholem and like Idel perceived Kabbalah as coming from within Judaism. He has written on the mythological and messianic ideas in Jewish mysticism and has demonstrated that the Zohar has many Christian concepts.[36]As Liebes believed the Zohar was compiled in the 13th century he perceived these Christian influences came from the medieval period.[37] However, I hold that these Christian influences came from the early centuries of the Christian era. I cannot discuss this here in detail but I believe the heart of the Zohar comes from the discussions of early groups of Judeo-Christians who brought these teachings into Judaism when they re-assimilated back into the Rabbinic Judaism adapting the identity of the Zohar Rabbis or Teachers with 2ndcentury Rabbinic Rabbis. 

Liebes also writes about the Sabbatean and Frankist influences on Rebbe Nachman of Breslov. He discusses the idea of Rebbe Nachman seeking to repair (tikkun) the wounds that the Sabbatean heresy has caused in Judaism. His book Studies in Jewish Myth and Messianism (2012)discusses Rebbe Nachman and his universal reparation and his connections with Frankism.[38]The mystery of Rebbe Nachman’s universal reparation (ha-tikkun ha-kelali) and his mysterious journeys which Liebes connects to them is at the heart of the Breslov secret.[39]Most of Liebes works have not been translated into English as he is opposed to writing about Jewish mysticism in any other language than Hebrew.

The following quote from Liebes contains the essence of my research proposal: "I shall briefly remark on the several other parallels, beginning with those between R. Nahman and Jacob Frank, who, I believe, had a profound influence on R. Nahman. During his youth, in the years of his Hitbodedut...R Nahman may have come across Frankists who had remained Jews, of whom there were many in Podolia."[40]Israeli scholars have written about the Catholic baptism and life of Rav Moshe ben Zalman a son of the first Rebbe of Lubavitch (Chabad) but seem to ignore the Frankist presence and influence among the Jews at this time.[41] A number of Frankist and Hasidic families left their communities and moved to other countries such Britain, Ireland, the Netherlands, Italy, France and Spain and secretly got baptised and took non-Jewish names. Aurebach or Orbach became O’Brien, Broide became Brody or Brady, Zlavsky became Lavin, Kinnor became Connor or O’Connor, Mayer or Meyer became Maher, Kassin became Kissane or Cashman, and so forth. Jacob Frank had encouraged his followers to become farmers, soldiers, priests, nuns, monks as well as publicans (innkeepers and Brewers) and tradesmen. A number of famous Polish Frankists were to be found in the alcohol trade. In Warsaw itself the Frankist took over the breweries. Some of these families of Warsaw Frankists were the Jasinski, Brzezinski, Naimski, Matuszewski, Kaplinski, Wolowski, Piasecki, Krysinski, Zielinski, Piotrowski, Szymanowski and Zawadzki among others.[42]Another important book of Liebes that has been translated into English is his Studies in Zohar (2012) which also challenges past assumptions.[43]
 

The Rebbe’s hidden purpose

 For the purposes of my research proposal Zvi Mark and Yehuda Liebes writings in regard to the Christian and Frankist sources are foundational. However I had already been proposing this crypto- Christian and Frankist context to Rebbe Nachman’s life and writings before reading Mark or Liebes. [44]I did this via blog articles beginning around 2005. I had come to these conclusion through an intense study of Jewish mystical sources such as the Zohar, and the Bahir, as well as the reading of the Likutey Moharan and Tales of Rebbe Nachman of Breslov and Harris Lenowitz’s translation of the teachings of Jacob Frank as well as the Catholic mystics. I am as far as I know the first person to advocate for a more nuanced reading and understanding of Jacob Frank and Frankists from the perspective of sincere Catholic converts who were doing reparation for their part in the moral and sexual perversion of their families’ participation in Sabbateanism. While writers have proposed that Rebbe Nachman was a secret Frankist in a negative light I am the first as far as I know to demonstrate that Rebbe Nachman was a closet Frankist who was crypto Catholic rather than crypto-Sabbatean.[45][46]This demonstrates that Rebbe Nachman is faithful to Torah and mitzvoth and is not antinomian. While being a secret believer in Yeshua as the Messiah he has no desire to lose his Jewish identity, customs or vocation or to move ahead of what his own Jewish people are able to understand and accept at that stage. He uses his teaching to effect a Messianic reparation and purification for past sins in order to prepare them for a future revelation of that Messiah. He has observed the failure of the Frankists to preserve their Jewish cultural and religious heritage openly in the Church and thus like his great-grandfather the Baal Shem Tov chooses the crypto path in order to continue serving the people of Israel (Am Yisrael).


[1] Liesbeth Korthals Altes. “A Theory of Ethical Reading” Theology and Literature: Rethinking Reader Responsibility ; (Gordonsville VA, USA: Palgrave Macmillan, 2006), 17.

[2] Albert Van der Heide, "PARDES: Methodological Reflections on the Theory of the Four Senses."Journal (The) of Jewish Studies London 34, no. 2 (1983): 147-159.

[3] Elena Volkova, “Literature as Icon: Introduction”, Literature & Theology, Vol. 20 #1 (UK: Oxford University Press, 2006), 1-6.

[4] Valerii Lepakhin. “Basic Types of Correlation Between Text and Icon, between Verbal and Visual Icons” Literature & Theology, Vol. 20 #1 (UK: Oxford University Press, 2006), 20.

[5] Chanani Haran Smith. Tuning the Soul; Music as a Spiritual Process in the Teachings of   Rabbi Nahman of Bratzlav IJS Studies in Judaica Volume 10 Boston: Brill Academic   Publishers, 2009.

[6] Rabbi Avraham Greenbaum. The Wings of the Sun: Traditional Jewish Healing in Theory and Practice, Jerusalem: Azamra Institute, 1995.

[7]Daniel Abrams. "Defining Modern Academic Scholarship: Gershom Scholem and the Establishment of a New (?) Discipline."The Journal of Jewish Thought and Philosophy 9, no. 2 (2000): 267.

[8] Yosef Dan, “Mysticism and Mystery of Gershom Scholem” in Haaretz Apr 02, 2002

[9]Gershom Gerhard Scholem. Origins of the Kabbalah. (USA: Princeton University Press, 1991),3-49.

[10]Boaz Huss, Boaz and Joel A. Linsider. "Ask No Questions: Gershom Scholem and the Study of Contemporary Jewish Mysticism."Modern Judaism 25, no. 2 (2005): 141-158.

[11]Gershom Scholem. Sabbatai Ṣevi: The Mystical Messiah, 1626–1676. Vol. 208. (Cambridge, Mass: Princeton University Press, 2016), 1-914.

[12]Gershom Scholem. "Frank, Jacob, and the Frankists."Encyclopaedia Judaica 7 (1971): 182-192.

[13]Pawel Maciejko. The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816. (USA: University of Pennsylvania Press, 2011), 1-264 .

[14]Moshe Idel (b.1947) a Romanian born Israeli.

[15] Idel, Moshe. Kabbalah: New Perspectives. (USA: Yale University Press, 1990),1-250.

[16] Micha Odenheimer “Challenging the Master: Moshe Idel's critique of Gershom Scholem”. My Jewish Learning <https://www.myjewishlearning.com/article/challenging-the-master>

[17]Moshe Idel. Saturn's Jews: On the Witches' Sabbat and Sabbateanism. (London: Bloomsbury Publishing, 2011), 1-99.

[18] Matt Goldish. The Sabbatean Prophets. Cambridge, (Mass: Harvard University Press, 2009), x.

[19]Joseph Dan. Jewish Mysticism: The Middle Ages. Vol. 2. New Jersey: Jason Aronson inc., 1998.


[20] Maciejko. The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816, 1-264 .

[21]Harris Lenowitz. The Collection of the Words of the Lord  USA: University of Utah, 2004.

[22]“The Words of the Lord” is also translated as “The Words of the Master” in English from the Polish.

[23]Harris Lenowitz. "The Charlatan at the Gottes Haus in Offenbach." In Millenarianism and Messianism in Early Modern European Culture, pp. 189-202. Springer, Dordrecht, 2001.

[24] Martin Buber. Tales of the Hasidim, New York: Schocken Books, 1947.

[25] Martin Buber. Tales of Rabbi Nachman, New Jersey: Humanities Press International, 1988.

[26] Rebbe Nachman of Breslov. Mykoff, Moshe (trans). Likutey Moharan Vol 1-15, Jerusalem/New York: Breslov Research Institute, 1995-2012.

[27]Aryeh Kaplan. The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov, Jerusalem/New York: Breslov Research Institute, 2005.

[28] Aryeh Kaplan. The Seven Beggars & Other Kabbalistic Tales of Rebbe Nachman of Breslov , Jerusalem/New York: Breslov Research Institute, 2005.

[29]Zvi Mark and Naftali Moses. The Scroll of Secrets: the Hidden Messianic Vision of R. Nachman of Breslav. (USA: Academic Studies Pr, 2010), 1-297.

[30]Zvi Mark. The Revealed and Hidden Writings of Rabbi Nachman of Bratslav: His Worlds of Revelation and Rectification. (Jerusalem: Walter de Gruyter GmbH & Co KG, 2015), 1-360.

[31]Zvi Mark. Mysticism and Madness: the Religious Thought of Rabbi Nachman of Bratslav. (London& New York: Continuum, 2009), 1-299.

[32] Marianne Schleicher. Intertextuality in the Tales of Rabbi Nahman of Bratslav: a Close Reading of Sippurey Ma'asiyot. Boston: Brill, 2007.

[33]Sippurey Ma'asiyot is the Hebrew name for the collection of the tales or fairy stories of Rebbe Nachman of Breslov.

[34]  Yehuda Liebes who was born in Jerusalem in 1947.

[35]Yarden Skop “Kabbala Expert Yehuda Liebes Wins Israel Prize in Jewish Thought” HaaretzFeb 06, 2017

[36]Yehuda Liebes. "Christian Influences in the Zohar."Immanuel. A Semi-Annual Bulletin of Religious Thought and Research in Israel Jérusalem17 (1983): 43-67.

[37]Yehuda Liebes. "Christian Influences in the Zohar.", 43-67.

[38]Yehuda Liebes. Studies in Jewish Myth and Jewish Messianism, (Albany: State University of New York Press, 1993), 1-150.

[39]Liebes, Studies in Jewish Myth and Jewish Messianism, 115-150.

[40]Liebes, Studies in Jewish Myth and Jewish Messianism, 148.

[41]  See: Assaf, David. Untold Tales of the Hasidim: Crisis & Discontent in the History of Hasidism. USA: University Press of New England, 2010.

[42] Ekaterina Emeliantseva, “The House on the Corner: Frankists and Other Warsovians in the Struggle for Spatial Benefits in Late 18th Century Warsaw (1789-92” in Jurgita Šiaučiūnaitė-Verbickienė and Larisa Lempertienė (editors).Jewish Space in Central and Eastern Europe: Day to Day History (UK: Cambridge Scholars Publishing,2007), 101.

[43]Liebes. Studies in the Zohar. (Albany: State University of New York Press, 1993), 1-267.

[44] Athol Bloomer. “Jacob Frank and the Zoharist Catholic Khasidim: A Hebrew Catholic Perspective” A Catholic Jew Pontificates September 13, 2006 < https://aronbengilad.blogspot.com/2006/09/khasidic-catholics.html>

[45] Athol Boomer. “Likutey Moharan 29:11 and Jacob Frank” A Catholic Jew Pontificates May 22, 2009 .


[46] There are many books and articles on Rebbe Nachman of Breslov and his spirituality that provide background and context for this research proposal which are too numerous to discuss in this literature review but some of them are included in the bibliography.


Rebbe Nachman and the Frankists: A Hebrew Catholic Insight

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The early Church followed a bilateral ecclesiology in which there was a Church of the Circumcision and a Church of the Gentiles.[1]However since the 4th or 5th century the Church of the Circumcision disappeared by assimilation of many into the Gentile Churches and the others re-joined the Rabbinic Jewish communities.[2] Christian history saw many persecutions and forced conversions over the centuries that led to the phenomenon of crypto Jews in the Church.[3] At the same time there was a phenomenon of crypto-Christians in the Synagogue due to the animosity towards Jewish believers in Jesus by other Jews.[4]


Many of these crypto Jews and Christians were Judeo-Christians rather than just Jews and Christians hiding their identity in another faith community. I use the term Judeo-Christians to describe those Jews who were Jewish believers in Jesus as the Messiah. The term Hebrew Catholics is used of those people in more recent times by Catholics following the example of the use of the term Hebrew Christians among Protestants and Anglicans in the 19th and 20th centuries. Today since the second half of the 20th century the term Messianic Jews is used instead of Hebrew Christians. Some refer to Hebrew Catholics as Messianic Jewish Catholics, others Jewish Catholics or Catholic Jews. Hebrew Catholics are Catholics of Jewish background and ancestry who retain Jewish identity and observance in the Catholic Church. They have their own organisations within the Church. 

The Association of Hebrew Catholics was founded by a Carmelite monk Father Elias Freidman of the Stella Maris monastery in Haifa and Holocaust Survivor Andrew Sholl of Australia in 1979. They hold that Israelite identity or election is never lost and the Jews in the Church retain this Israelite vocation.[5] The Frankists of the 18th and 19th centuries are an interesting case study of this phenomenon.[6]The Frankists began as Jews who were the secret followers of the Jewish false Messiah Shabtai Zvi.[7] They moved under the direction of Jacob Frank to becoming crypto-Jews under Islam and then as crypto-Catholics in the Jewish communities before many of them became openly Catholic in Poland and in other European countries after 1760.[8] 

Shabtai Zvi (Sabbatai Tzvi) was a Jewish false Messiah of the 17th century whose followers the Sabbateans proposed a antinomian Kabbalistic form of Judaism that broke the Torah laws and led to sexual perversion and immorality. At its height this movement swept the whole of the Jewish communities but ended with the conversion of Shabtai Zvi to Islam with some of his followers. His chief prophet was Nathan of Gaza who was believed with many other followers to have converted to Catholic. Many other Sabbateans including leading Rabbis remained in the Jewish communities but went underground with their Sabbatean beliefs. Jacob Frank was of a Sabbatean family in the 18th century who gathered many of these underground Sabbateans into his movement. 


It is said that about 25,000 Jews became Frankist Catholics in Poland and for the whole of Europe 60,000 Jews. Jacob Frank was a Marian devotee and said that they became Catholics in Poland because it was the country that best understood the Mother with its devotion to Our Lady of Czestochowa. The first Polish converts took godparents from the Polish noble classes and were given honorary noble status. Jacob Frank often used the title of Baron. They took Polish versions of their names or the names of their godparents. They did the same in all the countries they spread taking Italian names in Italy, Spanish names in Spain, Dutch names in Holland, German names in Germany and English, Scottish and Irish names in the British Isles and Ireland. They influenced the Catholic spiritual movements of Marian devotion and Eucharistic Adoration as well as Papal ultramontanism and baroque styles of worship and dress. Many Frankists secretly settled in Ireland and took Irish Catholic identities and transformed the Irish Church of the 19th century.


Some Frankists chose not to be baptised in 1760. They remained in the Jewish communities as religious Jews. There was a large number of Frankists among the Jews in Podolia region in Poland. Rebbe Nachman of Breslov was in secret contact with the openly Catholic Frankists.[9] Rebbe Nachman of Breslov (1772-1810) was the founder of Breslov Hasidism which is today along with Chabad Hasidim one of the two fastest growing groups among Orthodox Jews. He was the great grandson of the Baal Shem Tov who founded modern Hasidism in the 17th century. Hasidism is a charismatic renewal of Judaism through a practical implementation of the Jewish mysticism called Kabbalah which stresses simplicity, prayer and joy. Rebbe Nachman also stressed the importance of a daily holy hour of prayer in a secluded place (Hitbodedut) where one could talk to God spontaneously in their mother tongue. However this openly Catholic group of Zoharists or Frankists to whom Rebbe Nachman was in contact were those who were opposed to the new direction of Eva Frank and the Prague Sabbateans. These Prague Sabbatean Frankists were to join and influence many occult societies and groups in a Sabbatean direction and were opposed by the Papal Frankists in their agenda for the Church. 

The Papal Frankists were later joined by the Hasidic Frankists under the leadership of Rav Moshe ben Zalman but he proposed a more humble, simple and evangelistic style rather than the grandiose baroque style favoured by Frank. Jacob Frank had originally wanted to have a self-governing Jewish rite of the Catholic Faith similar to the Chinese rites that Matteo Ricci and the Jesuits were developing in China. However the anti-Semitic and narrow minded Bishops of the time said no to this and then Jacob Frank proposed the idea of silence but secretly maintaining Jewish practices and customs among his followers similar to the Marranoes or Spanish crypto-Jews. They also discouraged marriage outside the Frankist community unless it was to other crypto-Jews or women with members of the nobility or wealthy ruling classes. However by the 20th century most of these families had lost their Jewish Frankist identity and had assimilated into their local Catholic communities. The crypto-Christian Hasidic Jews and anti-Sabbatean Frankists were known as the “meginey erez” (Guardians of the Land). Rebbe Nachman refers to the meginey erez as the tzaddikim (righteous ones or saints).[10]
 

The understanding of this phenomenon is rooted in the understanding of the mystical traditions especially of Kabbalah. In modern times Gershom Scholem was the giant of the academic study of Kabbalah.[11]However he lumped Frankism in with Sabbateanism and Gnosticism.[12]The Frankist movement was a moving away from Sabbateanism and thus a sincere conversion to Catholic Faith. Frankism has been analysed only from the position or point of view of its enemies in both the Church and Synagogue which has led to a distorted understanding of Jacob Frank and Frankism. Though explicating the implicit Catholic teachings on the Eucharist, Mary and Joseph in the teachings of Rebbe Nachman of Breslov as a secret Frankist, I am endeavouring to reframe the conversation and to point out the gaps in modern academic scholarship in this area. Some scholars such as Arthur Green are keen to deny any claims that Rebbe Nachman was accused of being a Frankist as claimed by such writers as Mendel Piekarz and Yehuda Liebes.[13]My study while siding with Yehuda Liebes is unique in its understanding of Frankism as a truly unique Catholic Eucharistic, Marian and Josephine movement among mystically inclined Jews. This can be demonstrated by analysing Rebbe Nachman’s teachings as recorded in his tales and the Likutey Moharan that was compiled by his chief follower Rabbi Nathan of Nemirov.[14]


Through the use of verbal or literary icons created through a process of literary bricolage Rebbe Nachman of Breslov imparts Catholic teachings especially in regards to the Eucharistic Messiah, his mother Miriam and his virginal father Joseph in an implicit manner in his teachings and stories. It is a literary analysis based on a midrashic approach that can be called in the language of post –modernism a form of literary or verbal iconology and bricolage. This literary approach also draws on the concept of Pope Paul VI reading of the “Sign of the Times” in regard to the future and eschatological “ingrafting” of the Jews into union with the Catholic Church. This “ingrafting” of the Jews is described in the Catechism of the Catholic Church (674) and Romans 11 in the New Testament.[15] 

This literary midrashic bricolage approach allows for a multi-layered analysis of Rebbe Nachman of Breslov teachings in order to discuss and draw out the veiled Catholic concepts of his teachings and stories. An investigation of his famous fairytales, the Likutey Moharan and his other stories that have been preserved within Breslov Hasidism reveals this Catholic dimension to the teachings of Rebbe Nachman and Breslov Hasidism. A literary analysis of the “Words of the Lord” that embodies some of the teachings of Jacob Frank should help separate the material added by the Prague Sabbateans from the original writings and stories of Jacob Frank.[16]

 Eucharistic, Marian and Josephine mystical insights can clearly be found in the writings of Rebbe Nachman. Rebbe Nachman’s Story of the Bread and Likutey MoharanI: 36 and I:101 in regards to the Eucharist.[17][18][19] The Marian dimension can be found throughout the Likutey Moharan in discussions of the Shekhinah and the Olah offering among many other topics as well as the Tale of the Lost Princess.[20]Joseph’s role can be found in the Rebbe’s tale called the Master of Prayerand Likutey Moharan II: 67.[21][22][23]



[1]Mark S. Kinzer, Searching Her Own Mystery: Nostra Aetate, the Jewish People, and the Identity of the Church, (Eugene, OR: Wipf and Stock Publishers, 2015): 38, 218.
[2]  See Oskar Skarsaune, and Reidar Hvalvik, eds. Jewish believers in Jesus: the early centuries. USA Hendrickson Pub, 2007.
[3]See David Martin Gitlitz. Secrecy and deceit: The religion of the crypto-Jews. USA: University of New Mexico Press, 2002. And  see , Janet Jacobs. Hidden heritage: The legacy of the Crypto-Jews.  USA: Univ of California Press, 2002.
[4]Raymond E Brown. "Other Sheep Not of This Fold": The Johannine Perspective on Christian Diversity in the Late First Century."Journal of Biblical Literature 97, no. 1 (1978): 9, 11-12.
[5]See: Elias Friedman. Jewish identity. USA: Miriam Press, 1987.
[6] , Pawel Maciejko. The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816.(USA: University of Pennsylvania Press, 2011): 1-6.
[7] Moshe Idel. Saturn's Jews: On the Witches' Sabbat and Sabbateanism. (London: Bloomsbury Publishing, 2011) 64-69.
[8] See Arthur Mandel. The Militant Messiah; Or, The Flight from the Ghetto: The Story of Jacob Frank and the Frankist Movement. USA: Humanities Press International, 1979.
[9]Yehuda Liebes. Studies in Jewish Myth and Messianism. (Albany: State University of New York Press, 1993), 115-150.
[10]Green, Arthur. Tormented master: A life of Rabbi Nahman of Bratslav. (USA:University of Alabama Press, 1979), 128.
[11]See Gershom Gerhard Scholem. Origins of the Kabbalah. USA: Princeton University Press, 1991.
[12]Gershom Scholem. "Frank, Jacob, and the Frankists."Encyclopaedia Judaica 7 (1971): 182-192.
[13]Marianne Schleicher. Intertextuality in the tales of Rabbi Nahman of Bratslav: a close reading of Sippurey Ma'asiyot.(Boston: Brill, 2007), 37.
[14] Zvi Mark. Mysticism and Madness: the religious thought of Rabbi Nachman of Bratslav. (London& New York: continuum, 2009.
[15] As proposed by Father Elias Friedman in his magnus opum Jewish Identity.
[16] Harris Lenowitz. The Collection of the Words of the Lord  USA: University of Utah, 2004.
[17]Zvi Mark. The revealed and hidden writings of Rabbi Nachman of Bratslav: His worlds of revelation and rectification. (Jerusalem: Walter de Gruyter GmbH & Co KG, 2015), 29-88.
[18]Rebbe Nachman of Breslov. Mykoff, Moshe (trans). Likutey Moharan Vol 5 (Lessons 33-48), (Jerusalem/New York: Breslov Research Institute, 1997), 139-181.
[19]Rebbe Nachman of Breslov, Mykoff, Moshe (trans). Likutey Moharan Vol 9 (Lessons 73-108), (Jerusalem/New York: Breslov Research Institute, 2006),351-373.
[20]Aryeh Kaplan. The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov, (Jerusalem/New York: Breslov Research Institute, 2005), 1-24.
[21]Rebbe Nachman of Breslov, Mykoff, Moshe (trans). Likutey Moharan Vol 14 ( II Lessons 25-72 ), (Jerusalem/NewYork: Breslov Research Institute, 2011),312-379.
[22]Yehoshua  Starrett (Rabbi). The Inner Temple (Jerusalem/New York; Breslov Research Institute, 2000), 63-87.
[23]Kaplan. The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov, 247-320. 

Some Quotes in Support of the Magisterium of Pope Francis

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"The task of interpreting the Word of God authentically has been entrusted solely to the magisterium of the Church, that is, to the Pope and to the college of bishops in communion with Him" (Catechism of the Catholic Church, 85, 100)

"I will take one more instance. A man is converted to the Catholic Church from his admiration of its religious system, and his disgust with Protestantism. That admiration remains; but, after a time, he leaves his new faith, perhaps returns to his old. The reason, if we may conjecture, may sometimes be this: he has never believed in the Church’s infallibility; in her doctrinal truth he has believed, but in her infallibility, no. He was asked, before he was received, whether he held all that the Church taught, he replied he did; but he understood the question to mean, whether he held those particular doctrines “which at that time the Church in matter of fact formally taught,” whereas it really meant “whatever the Church then or at any future time should teach.” Thus, he never had the indispensable and elementary faith of a Catholic, and was simply no subject for reception into the fold of the Church. This being the case, when the Immaculate Conception is defined, he feels that it is something more than he bargained for when he became a Catholic, and accordingly he gives up his religious profession. The world will say that he has lost his certitude of the divinity of the Catholic Faith, but he never had it."
—Saint John Henry Newman, An Essay in Aid to a Grammar of Assent, p. 240


Cardinal Sarah: “The truth is that the Church is represented on earth by the vicar of Christ, that is by the pope. And whoever is against the pope is, ipso facto, outside the Church,” the cardinal said in an interview published Oct. 7 in Corriere della Sera, an Italian daily.

"The truth is that many people write not to give witness to the truth, but to place people against one another, to damage human relationships,” he said. “The truth doesn’t matter to them.”
“Those who place me in opposition to the Holy Father cannot present a single word of mine, a single phrase or a single attitude of mine to support their absurd - and I would say, diabolical - affirmations,” Sarah said. “The devil divides, sets people against each other.”

Sarah said it is normal for the Church to experiences difficulties and divisions, but every Christian is called “to seek unity in Christ.”

“I would add that every pope is right for his time,” the cardinal said. “Providence looks after us very well, you know.”

"When the Holy Father, Pope Francis, asked me to accept the ministry of Prefect of the Congregation for Divine Worship and Discipline of the Sacraments, I asked: “Your Holiness, how do you want me to exercise this ministry? What do you want me to do as Prefect of this Congregation?” The Holy Father’s reply was clear. “I want you to continue to implement the liturgical reform of the Second Vatican Council,” he said, “and I want you to continue the good work in the liturgy begun by Pope Benedict XVI.”(Cardinal Sarah)

"This religious submission of mind and will must be shown in a special way to the authentic magisterium of the Roman Pontiff, even when he is not speaking ex cathedra; that is, it must be shown in such a way that his supreme magisterium is acknowledged with reverence, the judgments made by him are sincerely adhered to, according to his manifest mind and will. His mind and will in the matter may be known either from the character of the documents, from his frequent repetition of the same doctrine, or from his manner of speaking." from Lumen Gentium 25 a dogmatic constitution of the Church.  

Please read my blog article which explains how Pope Francis is returning us to the Gospel priority of Jesus on love and mercy, that I wrote back in April of 2017.

Was Yeshua a Sabbath Breaker? A Hebrew Catholic Perspective


We need to have the attitude of the Greek Orthodox Visionary Vassula Ryden who even though she is not a Catholic she has the right approach to those who are speaking against the Pope.

"The Chair of Peter

Vassula sends an important letter about the Pope           


Dear TLIG followers,

I am shocked at the fact that I’m learning that some of you are following the persecutors of Pope Francis and that you are adding calumnies on him. You have been blinded and have become one of those judges who strike the shepherd. Shame on you! All of those in our TLIG groups who are against Pope Francis who was chosen by Christ, I wish them to step down immediately and get out of TLIG! Out of our prayer groups, out of all our retreats and Pilgrimages because you are like gangrene in the Body of Christ! I am listening ONLY on what Christ is saying about the Pope and I’m not listening to those who claim they know best no matter what position they are in.

Either these persecutors have not read the prophecies contained in the TLIG messages regarding the Seat of Peter, (the Pope) or conveniently they overlook through all of these past years Jesus’ warnings that in these last days a rebellious spirit will strike the successor of Peter. It is not just that recent message of 16 August 2019 which raised eyebrows, in which Jesus’ tone is strong, telling that those who persecute the Pope are no disciples of His, which to some, for their own convenience rejected that message and do not believe Jesus said it. To them, TLIG messages have become like a supermarket, ‘pick and choose’, this I like and this I don’t like…

That’s how much Satan blinded them! But Jesus throughout all of these years always spoke about the Seat of Peter, and it is not just recently..."

This needs to be done in the Divine Will movement, the Marian Movements, the Association of Hebrew Catholics, the Ordinariates etc.


Archduke Rudolf Hapsburg a grandson of the last Emperor Charles (Karl) of the Austro-Hungarian Empire said recently:

“This is my own feeling. I read a lot. I pray a lot. I discuss a lot. Basically, we must be close to the years of the anti-Christ, because everything is in a horrible state. Look at how the population and the people live: The materialism, which is one of the main dangers, has become the master of most of the souls of the world. This is a terrible thing! 
 
“Basically, I have the feeling that the devil is working now, if I can say it, like hell on the world, to destroy the Church.  And, obviously, he is helped by some people in the Church, also, which is very sad. We have to pray a lot and help the priests and the Church to change now and to become really Christian, in a way. And I think this Pope is doing his best to move the whole thing in the right direction, but I would hate to be in his place because it must be so tough.”

Eizeh Tikkun! Rebbe Nachman and Reparation- Part 1

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Is there an implicit Catholic concept of reparation in the mystical teachings and folkloric tales of Rebbe Nachman of Breslov?


eizeh tikkun! Rebbe nachman and the concept of reparation

By Athol Gilbert Hal Bloomer (aka Br Gilbert Joseph of the Divine Presence)



“When intimate companions come close to eat my flesh, my foes and enemies they stumble and fall” (Psalm 27:2).

Setting the Scene

The concept of reparation is at the heart of today’s devotional Catholicism and Hasidic Judaism. One hears Catholics using the expression of “Offer it up!” or “All for souls” and Breslov Hasidim will say “Ovrim!” (crossing over!) and “Eizeh tikkun!” (what a tikkun!).[1] The Catholic expressions allude to using all of life’s problems and struggles as a form of spiritual reparation for the good and salvation of souls and the sanctity of the Church and world.[2] The Breslov expressions refer to Jewish or Hebrew people (Ivrim) prevailing over all their problems and struggles by faith (faith which is a form of tikkunor reparation that heals the world).[3] Catholic devotional spirituality refers to doing a Holy Hour of reparation and Rebbe Nachman taught his followers to do Hitbodedut which is a Holy Hour of secluded personal prayer in one’s mother tongue.[4]
 
This essay will seek to explore this devotional phenomenon in the spirituality of Rebbe Nachman of Breslov (1772-1810) and seek to demonstrate its implicit Catholic origins and connections. At the heart of this spirituality is the desire for the devotee to become a saint or Tzaddik in order to bring forth the Kingdom of Holiness. Catholics who follow this way look to saints and mystics who are referred to as Victim Souls, such as St Francis, St Gemma Galgani and St Therese of Lisieux and many others, as their models and inspiration.[5] The life and spirituality of Rebbe Nachman of Breslov fits this category in Hasidic Judaism.[6] Some would see this as unique in Judaism to Rebbe Nachman but this kind of suffering Tzaddik is common in Hasidic Judaism in regards to the Rebbe or Tzaddikleader of their group. We can even see this concept of the suffering Tzaddik in Chaim Potock’s famous novel “The Chosen”. The Hasidic boy Danny, in the novel, is being trained by his father Reb Saunders (the Tzaddik of his group of Hasidic Jews) in silence, pain and suffering in order to be able to succeed him as the Rebbe or Tzaddik as a Tzaddik must be able to feel the pain and suffering of his followers.[7]
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This concept of reparation or tikkun has even reached the Jewish punk music world through Breslov punk musicians. Lead singer of the Breslov Jewish Punk group Moshiach Oi! - Yishai Romanoff – states that:
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 “Whereas other rebbes cared about people coming, giving kavod [honor] and money, that has nothing to do with serving God or fixing the world. Nachman just cared about the truth. His whole approach is very punk rock, boom straight to the point, no B.S.”[8]
Rebbe Nachman, however, concealed his deeper mystical teachings in the outward garments of his teachings and folkloric stories in order to reach people where they were, in a way similar to Jesus’ use of parables and St Paul’s concept of being all things to all people.[9]Music, dance and melody, as a healing remedy or reparation, were also at the very heart of Rebbe Nachman’s spirituality and approach.[10] Much today is written academically on mystical subjects by academic people who do not really understand the mystical approach and thus they distort and misunderstand the mystics and their teachings.[11] Many Hasidic and Catholic mystics embrace a calling and spirituality  of “holy fools”, which in western Roman Catholic terms are known as “fools for Christ” and in Eastern Christianity as “yurodivy.”[12] In Rebbe Nachman’s spiritual way this is a very important teaching of becoming like a fool or a small child in order to be able to descend to the level of “katnut d’katnut” (littleness of littleness), a level which according to Rebbe Nachman not even the Baal Shem Tov or Moses were able to attain.[13] Even Rebbe Nachman could only descend and remain at this level for a limited time but perceived that in the coming messianic era the grace to live in this permanently would be given. In Catholicism this mysticism of the little way and hidden littleness was further developed in the teachings of St Therese of Lisieux, Blessed Charles de Foucauld and the servant of God Luisa Piccarreta. This little way has its roots in Carmelite and Franciscan spirituality as well the teaching on simplicity found in Cisterian and Gilbertine spirituality and is really a form of Trinitarian spirituality.[14] Some perceive that the teachings of the Second Vatican Council confirms this little way which will lead to a  renewal of this ‘littleness’ spirituality in the context of the wider Church and a moving away from the triumphalism of the Constantinian and Baroque elements in Catholicism.[15]
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It’s the mystical saints in both Judaism and Catholicism that speak of this spirituality of littleness and becoming child-like, a way not always appreciated by those who like grandiose projects and concepts. A mystic leaps like a gazelle from point to point and the person who writes or reads in this area must have a mind that can follow those leaps. At first this is difficult as every concept is linked to so many others and there are images upon images, but as one begins and starts to leap it all falls into place like a mystical jigsaw or puzzle. In order to understand the teachings and tales of Rebbe Nachman one needs to be able to leap over the mountains following the hidden melody, which brings reparation (tikkun) and healing.[16] This is a mystical process that is creative, incarnational and eschatological that will lead us to universal salvation, healing, reparation and sanctification.

The Origin of Tikkun

The Hebrew verb tikkun only occurs three times in the Hebrew Scriptures and it has a threefold meaning of 1) to straighten or set in order, 2) to repair and 3) to fashion.[17] It also appears as the noun tikkun olam (repairing the world) in the Mishnah 30 times and is used mainly in regard to justice for women in regard to divorce, which also gave it a meaning of justice as in repairing the world or society (tikkun olam).[18] In Judaism it gradually developed into a spiritual form of reparation (as it did in Catholicism) and it reached its full flowering in the Hasidic Judaism founded by Rebbe Nachman’s great-grandfather the Baal Shem Tov (known by the acronym Besht).[19]In the modern era both liberal or progressive Jews and Catholics tend to ignore the spiritual, mystical and heavenly meanings of tikkun or reparation and reinterpreted it as a call to social justice or doing social justice.[20] A false dichotomy has arisen in many minds on both sides, dividing the spiritual and societal elements of tikkun from each other. In a sense this also needs a tikkun, in itself, to set in order, repair and fashion a renewed theology of tikkun that emphasises both elements and thus uniting the heavens and the earth (metaphorically speaking). In the Jewish mystical tradition tikkun came to embody the meanings of mending souls, repairing spiritual damage and rectifying sin.[21] This tikkun was achieved in Hasidism by doing daily and ordinary human acts with a spiritual or mystical intention and desire. In the Jewish Liturgy is found the famous Aleinu prayer written by Rav (Judah the Prince or Yehudah ha Nasi) in the 3rd century which connect the concept of tikkun olam with the Kingdom of the Almighty (le-taken olam be Malkut Shaddai).[22]Since at least the 14th century this prayer has been recited three times a day by the devout Jew and Rosenthal states that it has given the liturgy an eschatological theme.[23]Rosenthal believes that this has changed the this-worldly understanding of tikkun olam in the Talmud into an other-worldly concept in the liturgy of the Synagogue.[24]
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Those Jews who believe in the 2nd century provenance of the teaching in the Book of Zohar perceive its influence on the Aleinuprayer and Rabbi Judah ha Nasi, after which the Zohar became lost to sight to most Jews until its publishing by Moses de Leon in the 13thcentury. The mystical use of the term tikkun in a sense went into hiding. After the 13th century we see a new flowering for the mystical and eschatological understanding of tikkun olam. Those academics who see the Zohar as a product of the medieval period do not see this as a re-flowering but as a new flowering in the spiritual history of Judaism. As the Zohar was more and more accepted as the third authority in Judaism after the Bible and Talmud during this period, its understanding of the mystical nature of tikkun or reparation was embraced by the ordinary Jew due to the spiritual dew of the Hasidic movement of the Baal Shem Tov.[25]

Influence of the baal shem tov

Rebbe Nachman of Breslov was inspired by and continued the charism of his great -grandfather Israel ben Eliezer who became known as the Baal Shem Tov or the Master of the Good Name. This was a title that did not originate with Israel ben Eliezer but Baal Shem was used of many Jewish ecstatic mystics who were considered masters of the use of the Divine Name for making reparation (tikkun) and healing.[26]According to one Hasidic mystical tradition the Baal Shem Tov was considered a disciple of a mysterious leader of the Nistarim (hidden or secret ones) called Adam Baal Shem of Ropczyce (1655-1734).[27] Samuel Falk was known as the Baal Shem of London (1708-1782) was sometimes confused with the Baal Shem Tov so much so, that the painting of the Baal Shem of London was believed to be that of the Baal Shem Tov by many people.[28] Nevertheless, it was the Besht (1698-1760) and his disciples who took this hidden tradition and revealed it and popularized it beginning in the 18th century. 
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Rosman considers that this form of Hasidism had an enormous impact and influence on the Jewish communities of the 19th and 20th centuries as the movement spilt into different Hasidic Dynasties who were led by a Tzaddikor Rebbe who was the incarnational link between the Divine and the ordinary Hasid.[29]Rosman also comments on the social justice and economic issues that were addressed by this movement which bridged the gap between a scholarly elite and the ordinary Jew. The Tzaddik was as concerned with the spiritual and liturgical life of his followers as with their social and economic welfare.[30] Hasidic Rabbis also took the deep intellectual mysticism of kabbalah and expressed it in a form that was applicable to the ordinary believer, focused on tikkun and concern for one’s fellow Jew, both spiritually and physically. 
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Rebbe Nachman’s father Rabbi Simcha Horodenker married Feige the granddaughter of the Baal Shem Tov who was considered a Tzaddika (a female Tzaddik) of great stature like her mother Udel or Adel the daughter of the Baal Shem Tov.[31]Rebbe Nachman also prized his own daughters and their spiritual gifts and commanded his followers to “ Be careful with my offspring, make sure that they stay within the Hasidic movement.”[32] Rebbe Nachman once said: “My daughters have ru’ach hakodesh (holy spirit), which is close to prophesy. And I’m not talking about Sarah at all!”[33]Rebbe Nachman taught his followers that they must always honour and respect his daughters as they were “precious trees that would give forth rare and goodly fruits.”[34]In recent decades the Breslov Hasidim have mounted a mission called Operation Breslov to find and return the halachically Jewish descendants of the daughters of Rebbe Nachman, who are now living among the Gentiles.[35]
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The Baal Shem Tov died in 1760 after the open baptism of the Frankists, which he tried to stop. He bemoaned the loss of these mystical Jews to Judaism. Besht was very annoyed at the Jewish establishment as he considered they had driven the Frankists outside Judaism. Dov Baer ben Samuel writes that the Besht “was very angry with the rabbis and said it was because of them, since they invented lies of their own”.[36] The Catholic Church, after an investigation also adhered to this opinion and the Frankists were cleared of all charges made by the Jewish community against them.[37] Rebbe Nachman stated that he was guided in a dream by the Baal Shem Tov to go to Kamenetz, where one of the famous Frankists disputations had taken place, as a form of tikkun.[38]

Catholic Romance and the Rebbe

In Catholicism this deepening of the understanding of spiritual reparation through prayer and the offering up of one’s daily life as a sacrifice for the expiation and reparation for others, the Church and the World, occurred in the period of the Counter-Reformation drawing on earlier medieval spirituality that was focused on mysticism, reparation and contemplative prayer.[39] This movement was in some ways a reaction to the Enlightenment and its focus on rationalism and French Jansenism. Thus, this spirituality was part of the general Romantic movement in spirituality, that gained strength in reaction to the rationalism of the French revolution. Charani Haran Smith also writes that Rebbe Nachman was influenced by the Romantic movement.[40] Both devotional Catholicism and Hasidism was a reaction against the dry intellectualism in Catholicism and Judaism in the late medieval period and the Reformation era. In Catholic circles this was focused on a renewed mystical devotion to the Sacred Heart of Jesus and the Immaculate Heart of Mary centred in the practice of Eucharistic Adoration. In Hasidism and especially Chabad and Breslov Hasidism, there was a renewed mystical focus on the Messiah and the Shekhinah at this same time which could be seen as a Jewish version of this spirituality. 
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The life of Rebbe Nachman is the ultimate example of the life of a victim soul in Judaism, that finds parallels to St Francis and the other victim souls since his time. The Rebbe suffered physically, emotionally and spiritually. Arthur Green entitled his biography of Rebbe Nachman the Tormented Master and he refers to him as the “tortured young master”.[41]Green states that in the life and teachings of Rebbe Nachman:
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…it is made utterly clear that the true core of religion is that struggle for faith that goes on within the heart of the individual believer, that the essence of prayer is hitbodedut, or lone outpouring of the soul before God, and that the single most important model for the religious life is the tortured young master himself, one who has spent all his years engaged in a life and death battle over the issues of faith and doubt…[42]
Green perceives this as a unique phenomenon in Judaism.[43] I would disagree as the Baal Shem Tov himself spoke of the Messiah as the Leper Messiah (whom he had a mystical encounter with) and this concept of a leper Messiah is drawn from Jewish tradition.[44] The Talmud recounts the story of Rabbi Joshua ben Levi in Sanhedrin 98a who had an encounter with Elijah and asked him the age old question of “When will the Messiah come?.” Elijah tells the Rabbi to go and ask the Messiah himself. The Messiah is found on the outskirts of Rome sitting among the lepers and binding and unbinding his leprous bandages one at a time.[45] Raphael Patai in his comprehensive book on Jewish messianic texts devotes a whole chapter to the concept of the suffering Messiah found in Jewish texts.[46] This idea originated in the Suffering Servant passage in Isaiah 53.  In Sanhedrin 98b in the Talmud it states: 
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The Messiah --what is his name?...The Rabbis say, The Leper Scholar, as it is said, `surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God and afflicted’…[47] 
The Talmud translates the Hebrew nagua as a leper or stricken one which led to the tradition of the Leper Messiah and the concept of the Tzaddikwho bears the afflictions and sufferings of others.[48] While today many Jews deny the messianic nature of Isaiah 53 this is not consistent with the past interpretations by the sages and scholars of Judaism. Even the more recent Joseph Hayyim also known as the Ben Ish Hai (1835-1909) who was one of the greatest halakhic authorities and a master Kabbalist taught:
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…the Messiah is Israel’s guarantor; he has undertaken suffering to atone for Israel’s sins in order to shorten the exile (Yalkut Shimoni 499).[49]
Rebbe Nachman and the Breslov rabbis perceive that Rebbe Nachman is linked to this aspect of the suffering Messiah son of Joseph in a unique manner. David Patterson perceives that the modern Jewish inability to accept or integrate this concept of the suffering Messiah affects the whole future of Judaism in a post-Shoah world.
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If Jewish thought cannot establish a place for the Messiah in the post Shoah world, then the world will languish in the shadow of Auschwitz, just as the Messiah languishes at the gates of Rome. And the Jews will be reduced to no more than a vanishing ethnic group, despite the establishment of the state of Israel. No spirit will hover over the face of the deep, and we shall be left with the deep alone.[50]
The music and lyrics of the Jewish musician Leonard Cohen seems to express this search for an answer in the midst of the darkness that was the Shoah. This is especially resonant in his recent song or Ballard “You Want it Darker”:
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If you are the dealer, I'm out of the game If you are the healer, it means I'm broken and lame If thine is the glory then mine must be the shame You want it darker We kill the flame Magnified, sanctified, be thy holy name Vilified, crucified, in the human frame A million candles burning for the help that never came You want it darker Hineni, hineni I'm ready, my lord etc[51]
In one sense Cohen is a modern day Rebbe Nachman or struggling Tzaddik who integrates Jewish and Christian mystical insights in his music and universalises them. The double mention of Hineni in the song is referring to the suffering and sacrifice of Abraham and Isaac in the Torah story known as Akedah (binding) in the Jewish liturgy.[52] On the high holy days of Rosh ha Shanah and Yom Kippor the Chazzanor Cantor becomes a mediator or Tzaddik for the day when he chants a prayer based on the Hineni of the Akedah in the singular (all the other prayers are in the plural) on behalf of all Israel. The Chazzan and the congregation all face the same direction, in a traditional synagogue, as the Chazzan chants the prayer:
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Hineni he’ani mima’as. Here I am, impoverished in deeds and merit. But nevertheless I have come before You, God, to plead on behalf of Your people Israel.[53]
Also, on Yom Kippor during the Mussaf service the chazzan (cantor) after crying out the Kedushah of “Holy! Holy! Holy!” recites the traditional prayer called Az Milifnei Vereshit about the suffering of the Messiah and the need to repair the Jews relationship with the Messiah who is presently in Seir (Rome):[54]
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Then, prior to creation,
he established the Temple and Yinnon. …
…Our righteous Messiah has turned away from us;
we have acted foolishly and there is no one to justify us.
Our iniquities and the yoke of our transgressions
he bears, and he is pierced for our transgressions.
He carries our sins on his shoulder,
to find forgiveness for our iniquities.
By his wounds we are healed,
forever a new creation; the time of his creation.
Bring him up from the circle;
lift him out of Seir
To summon us to the mount of Lebanon
a second time through Yinnon.[55]
Rebbe Nachman in his writings discusses this mystery of the Tzaddik who is Messiah (our righteous Messiah) as Yinnonwhich he associates with the concept of the letter Nun (נ) and the word YeNoN (perpetual).[56]This links the Messiah with the concept of the fish (nuna in Aramaic) and fishhook (nun in Hebrew) and Joshua or Yeshua son of Nun who is perpetually in the Tabernacle in adoration.[57]This is all part of the mystery of the Temple of the Messiah in Eternity which is prior or beyond the beginning or creation. This is also linked to Zechariah where the High Priest Joshua or Yeshua enters the Holy of Holies in the Heavenly Temple with filthy garments and the mystery of the Tzemach Tzaddik(Righteous Branch) as the Messiah.[58]The Rebbe is alluding to this Messiah who is presently residing in Rome (Seir as the Roman Catholic Church) and is being adored in perpetual adoration as the mystical and perpetual sun.[59]Thus he is  presently due to Jewish rejection in the garments of Edom (Rome). Jewish rejection of the Frankists or Zoharists also led them to don the garments of Edom.[60]

The societal and Geographical context

Both Hasidism and Frankism were a response to Sabbateanism. Sabbateanism had become a perverted and immoral version of Jewish mysticism. Rebbe Nachman would in a hidden manner seek to integrate the best of Hasidism of his family (who were descendants of the Baal Shem Tov) with those of the Zoharists who were also called Frankists by their enemies. Jacob Frank’s approach led his movement moving outside Judaism and to open baptism in the Catholic Church, whereas Rebbe Nachman intended his to remain in Judaism as a way to bring about tikkunor reparation so that the Jewish people would be able in the future to move from “folk medicine” (Judaism) to a universal remedy or medicine (mystical Catholicism).[61] It could be argued that this renewed devotional Catholicism in Europe was fed by the hidden leaven of the 60,000 Frankist Jews who had converted to Catholicism around 1760 who interpreted the Jewish mystical book of the Sepher Zohar as a Marian text.[62]
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Adam Teller in his study demonstrates how the geographical context of the rise of Hasidism in the Polish-Lithuanian Commonwealth drew on elements of the surrounding non-Jewish society in regards to its social and administrative structures.[63]Teller argues that Jewish writers often claim a purely Jewish source for any developments in Judaism but in reality they draw on the historical, social and geographic contexts of the surrounding cultures as well as from Jewish sources. He proposes that “the integration of patterns drawn from non-Jewish society with ideas from within the Jewish tradition has always been the way in which the Jewish world has renewed its social structures.”[64] The influence of the Catholicism of the surrounding Polish-Lithuanian peoples is often ignored as playing a part in Jewish spiritual and religious developments. While it is important to focus on the Jewish roots in Jewish spiritual movements, it should not be done in a way that discounts the influences that come from the surrounding Christian culture and religion. 
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In the past writers like Gershom Scholem and Isaac Baer explained Jewish mysticism as mostly drawn from sources outside Judaism and in correcting that imbalance many more recent writers have sought to so proclaim the Jewish origins of these developments that they ignore any outside influences.[65] In Likutey Moharan I:64 Rebbe Nachman proposes that it is part of the role of a Tzaddikto examine non-Jewish wisdom and even heretical ideas and redeem the holy sparks found in that wisdom and restore them to the Jewish people in a form that is spiritually safe for them.[66] In this same lesson the Rebbe mentions that the heresies that originate by certain Jews in regard to the Kabbalistic concepts surrounding the idea of the vacated space, must be only studied by the greatest of the Tzaddiks. It is here that he alludes to the Sabbatean heresy which took the Kabbalistic teachings and mixed them with magical or occult ideas that led to spiritual, moral and sexual perversion.[67]
 
A more detail study of the social, religious and political context of the times of Rebbe Nachman are needed but I am unable to do that in this study. The events of the time were volatile and perceived by many as apocalyptic times with the events of the French Revolution, the rise of Napoleon who seen by some as an antichrist figure, the struggles and mission of the Jesuits and the role of Cardinal Stuart in the Roman Catholic Church the legitimist claimant to the British throne and of Royal Polish connections through his mother, the increasing power and influence of the Russian Czars, the role of the Eastern Uniate communities of the East, the Apostolic Catholic movement of Henry Drummond and the search for the Lost Tribes of Israel, the rise and spread of freemasonry and other secret and occult societies etc as well as the growth of the Jewish enlightenment movement, the spread of Hasidism and its dynasties and the impact of the numerous secret Sabbateans and Frankists both in Judaism and in the Catholic and Orthodox churches especially in Polish/ Ukrainian Galicia and Podolia. Rebbe Nachman’s paternal family was from the village of Horodenka in Galicia and he lived out his mission as a Tzaddik in Podolia where Breslov was located and was where the Hasidism of the Baal Shem Tov had begun.[68]



[1]Yehudis Golshevsky, “What a Tikkun!” Breslov.org, (November 17, 2011), <https://breslov.org/what-a-tikkun/>
[2]Paula Kane, "She Offered Herself up: The Victim Soul and Victim Spirituality in Catholicism”. Church History,71(1) (2002), 83-4.
[3]Likutey Moharan I:64:2 in Rebbe Nachman of Breslov, Mykoff, Moshe (trans) Likutey Moharan Vol 7 (I Lessons 58-64), (Jerusalem/New York: Breslov Research Institute, 2007), 401. 
[4]Agnes Marie Christi, A Holy Hour of Healing and Reparation to the Sacred Heart of Jesus, San Francisco: Blurb Incorporated, 2018.
[5] Antonio Royo Marin, The Theology of Christian Perfection, (Eugene, Oregon USA: Wipf and Stock Publishers, 2012), 278.
[6]Kane, "She Offered Herself up: The Victim Soul and Victim Spirituality in Catholicism”. Church History,71(1), 80-119.
[7]Stephen J. Greenstein, Cliffs Notes on Potok's The Chosen, (Lincoln, Nebraska USA: Houghton Mifflin Harcourt, 2007),53.
[8] Madison Margolin, “Punk Jews scream out to God ‘from the depths’ “ Times of Israel 2 Oct 2017 < https://www.timesofisrael.com/punk-jews-scream-out-to-god-from-the-depths/>
[9]Likutey Moharan I 164
[11] Such as David Assaf who is a great historian but doesn’t understand mystics and attributes their acts to mental illness. See David Assaf, Untold Tales of the Hasidim: Crisis & Discontent in the History of Hasidism, (USA: University Press of New England, 2010), 93.
[12] John Saward, Perfect fools: Folly for Christ's Sake in Catholic and Orthodox Spirituality, (UK: Oxford University Press, 1980), 1-220.
[13]Zvi Mark, Mysticism and Madness: The Religious Thought of Rabbi Nachman of Bratslav. (London& New York: Continuum, 2009), 202.

[15]Lane, The Heart of Catholic spirituality: Finding a Voice through the Centuries, 73.

[16]Rabbi Avraham Greenbaum, The Wings of the Sun: Traditional Jewish Healing in Theory and Practice, 133-134, 145-146.
[17]Ecclesiastes 1:15; 7:13 and 12:9.
[18]G. Rosenthal, “Tikkun ha‐Olam : The Metamorphosis of a Concept,” The Journal of Religion,85(2) (2005), 215-6. 214-240.
[19]Moshe Rosman and Murray Jay Rosman, Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov. Vol. 5. (USA: Univ of California Press, 1996), 1-2.
[20] Rabbi Sydney Schwarz, Judaism and Justice: The Jewish Passion to Repair the World, (Vermont USA: Jewish Lights Publishing, 2008), 213-236.

[21]Rosenthal, “Tikkun ha‐Olam : The Metamorphosis of a Concept,” 216.
[22]Rosenthal, “Tikkun ha‐Olam : The Metamorphosis of a Concept,” 220.
[23]Rosenthal, “Tikkun ha‐Olam : The Metamorphosis of a Concept,” 220
[24]Rosenthal, “Tikkun ha‐Olam : The Metamorphosis of a Concept,” 220-221.
[25]Rosenthal, “Tikkun ha‐Olam : The Metamorphosis of a Concept,” 223
[29]Rosman, Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov, 1-2.
[30]Rosman, Founder of Hasidism: A Quest for the Historical Ba'al Shem Tov, 2-3 .
[31]Arthur Green, Tormented Master: A Life of Rabbi Nahman of Bratslav, (USA: University of Alabama Press, 1979), 24, 29.
[32]Rabbi Gavin Michal, “The Search for R.Nachman’s Unlikely Descendants” Kotzk  < http://kotzkblog.blogspot.com/2018/09/192-search-for-r-nachmans-unlikely.html>
[33]Chayei Moharan 583. Sarah Horodenker 1790-1831 was his second daughter who married Rabbi Isaac Dubrovner. Did the Rebbe exclude her and her descendants in this comment because he knew that she and most of her descendants would remain true to Hasidic Judaism whereas Udil, Miriam and Chaya or their descendants would move away and quietly embrace baptism after his death in 1810 and their descendants get lost in the Gentile world.
[34]Chayei Moharan 279; Yemei Moharnat 17
[35]Akiva Novick, “Operation Breslov: Tracing rebbe's descendants” Jewish World Y-net News.com, < https://www.ynetnews.com/articles/0,7340,L-3971670,00.html >
[36] Dov Baer ben Samuel, In praise of the Baal-Shem Tov, (New Jersey, USA: Northvale, 1993), 59.
[37]Pawel Maciejko, The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816, (USA: University of Pennsylvania Press, 2011), 28-34.
[38]Howard Schwartz, A Palace of Pearls: The Stories of Rabbi Nachman of Bratslav, (UK: Oxford University Press, 2018), 288.
[39]Kane, "She Offered Herself up: The Victim Soul and Victim Spirituality in Catholicism,” Church History,71(1), 83-4.
[41] Green, Tormented Master: A Life of Rabbi Nahman of Bratslav, 3.
[42] Green, Tormented Master: A Life of Rabbi Nahman of Bratslav, 3.
[43] Green, Tormented master: A life of Rabbi Nahman of Bratslav, 3-4.
[44]Mordechai Staiman, Waiting for the Messiah: Stories to Inspire Jews with Hope, (New Jersey USA: Jason Aronson Incorporated, 1997), 76-77.
[45]Howard Schwartz, Tree of Souls: The Mythology of Judaism, (UK: Oxford University Press, 2006), 492.
[46]  Raphael Patai, The Messiah Texts: Jewish Legends of Three Thousand Years,(USA: Wayne State University Press, 1988), 104-121.
[47]Sanhedrin98b
[48] Scholars today believe that this leprosy was not referring to the disease we call leprosy (Hanson’s Disease) today.

[50] David Patterson, Open Wounds: The Crisis of Jewish Thought in the Aftermath of the Holocaust, (USA: University of Washington Press, 2012), 230.
[52]Genesis 22
[54] In Jewish belief Edom and Seir refer to Rome.
[56]Likutey Moharan 67:4 and 73.
[57]Exodus 33:11.
[58]Zechariah 3:1-10.
[59] To be explained further down in this essay.
[60]There is a tradition in Judaism about the garments of Edom (Esau) which are also identified with the unicorn-skin garments of Adam which is discussed in the Zohar, by Jacob Frank and Rebbe Nachman.
[61]Likutey Moharan Vol. VII 60:6.
[62] Ellen D. Haskell, Mystical Resistance: Uncovering the Zohar's Conversations with Christianity, (UK: Oxford University Press, 2016), 34.
[64]Teller, "Hasidism and the Challenge of Geography: The Polish Background to the Spread of the Hasidic Movement," 7.
[66]  Likutey Moharan I:64:3 in Rebbe Nachman, Likutey Moharan Vol 7 (I Lessons 58-64), 403-409. 
[67]Rebbe Nachman, Likutey Moharan Vol 7 (I Lessons 58-64), 407.
[68] Marianne Schleicher, Intertextuality in the Tales of Rabbi Nahman of Bratslav: A Close Reading of Sippurey Ma'asiyot, (USA: Boston: Brill, 2007), 32-34.

Eizeh Tikkun! Rebbe Nachman and Reparation- Part 2

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Influence of jacob Frank and the Frankists
and The zoharic Lady of Reparation

Yehuda Liebes, a leading Israeli scholar of Jewish Mysticism believes that the main mission of Rebbe Nachman was to make reparation or tikkun for this Sabbatean heresy and to redeem the lost sparks of wisdom found in it.[1] While arriving at this conclusion independently of Liebes, I would agree with his opinion except I distinguish Sabbateanism and Frankism as two separate movements. Liebes, like most writers and scholars following Gershom Scholem, perceives Frankism as almost synonymous with Sabbateanism. Thus, in my opinion, he misunderstands both Rebbe Nachman and Frank and their relationship to Sabbateanism. Frank was a former Sabbatean who led his followers away from the spiritually and morally impure and depraved Sabbatean teachings. He did this by a renewed focus on and study of the mystical Book of the Zohar and an emphasis on the mysterious Eleh or Matronita (Goddess of the Zohar). Thus, the Frankists were at the forefront of a Marian renewal movement which would lead to a new Marian Age in which the Roman Catholic Church through the Pope would proclaim the dogmas of the Immaculate Conception and Assumption. Frank began to realise that the only ones who could repair or remedy (tikkun) such spiritual pollution and corruption was the noble Lady of the Zohar.[2] Those devoted to this Lady were able in union with her to perform complete or universal acts of reparation.[3] Frank himself was slandered, misinterpreted and condemned by many in both the Catholic and Jewish communities of the 18th century (and even today). 
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 Pawel Maciejko in his excellent study on the Frankist movement has begun to correct this misconception of Frankism and Sabbateanism being synonomous by demonstrating the uniqueness of the Frankist movement.[4]Maciejko while seeing the influence of Sabbatean ideas on Jacob Frank, he also perceives that Frank’s tikkun corrects these concepts that have been perverted by associating the concept of nuptial union with the Shekhinah with sensual and sexual acts. Frank does this by proposinga renewed devotion to the Lady of the Zohar who he now perceives is the Virgin Mary and the Lady of Czestochowa.[5]Part of this tikkun that his followers had to perform, to be cleansed and healed, was to spend several hours each day before the icon of the Black Madonna of Czestochowa in contemplation.[6]Maciejko also demonstrates how Frank drew on Catholic Marian concepts such as “the Eternal Maiden (Semper Virgo), Queen of Heaven (Regina Coeli) and the Lady of Assistance (Auxilium Christianorum)”.[7] Frank was to have personal apparitions of the Lady while imprisoned in the fortress of Czestochowa which further developed the Frankist Marian theology.[8]
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Liebes, also refers to the direct influence of Jacob Frank on the ideas in the teachings of Rebbe Nachman.  Liebes writes:
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I shall ...remark on the several other parallels, beginning with those between R. Nahman and Jacob Frank, who, I believe, had a profound influence on R. Nahman. During his youth, in the years of his Hitbodedut...R Nahman may have come across Frankists who had remained Jews, of whom there were many in Podolia.[9]
Rebbe Nachman in a mystical teaching regarding the Bat Mazleh (Daughter of Destiny), in Likutey Moharan I 29:11, reveals that his teachings have their source in those of Jacob Frank. This Daughter of Destiny is associated by Rebbe Nachman as the Mother of All who in the Zohar and other Jewish writings is perceived as the mystical daughter of Abraham (Bakol meaning “with all” or Kol which means all or everything)) alluded to in Genesis 24:1.[10] Rebbe Nachman also reveals throughout his lessons that the Hidden Tzaddik is associated with the Messiah son of Joseph and the concept of Joseph.[11] He refers to Frank as "choice silver of the tongue of the Tzaddik" mentioned in Proverbs 10:20. Thus Rebbe Nachman perceives Jacob Frank as a true Tzaddik to be identified with the righteous one or Tzaddik of Proverbs and he contrasts him to the foolish or wicked one mentioned in Proverbs who he considers to be the false Messiah Shabtai Zvi. The Zohar teaches of the four metals of gold, silver, copper (or bronze) and iron that are mystically associated with the four rivers flowing out of the Garden of Eden.[12] Silver is linked to the Shekhinah as Binah (Understanding) the Supernal Mother and the West in the mystery of the Tabernacle built by Betzalel.
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God spoke to Moses, saying: “See, I have called by name Betzalel of the tribe of Judah. I have filled him with a divine spirit, with wisdom, understanding(Binah) and knowledge, and with all types of craftsmanship: to devise plans; to work with gold, silver and copper, and in cutting stones to be set, and in carving wood; and to do all types of creative work.[13]
Rebbe Nachman thus reveals in a hidden way that Jacob Frank is a true messenger of the Hidden Tzaddik. Rabbi Moshe Mykoff’s English translation of the Likutey Moharan states:
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And this is: That one, too, has found bat maZleh- this corresponds to 'noZlimfrom LeBaNon'- from the LiBuNa (whiteness) of the mind...All this is alluded to in the words (Proverbs 10:20) "keseF nivchaR leshoN tzadiK” [the last letters of which spell FRaNK.][14]
Here we see clearly Jacob Frank described as the one that has found devotion to the “Daughter of Destiny” (Bat Mazleh) who is also associated with Rachel and Leah, the daughters of LaBaN and the way of moral and intellectual purity flowing (nozlim) from her. It is through devotion to this mysterious Daughter (Bat) or Lady that sinners find a way to repair (tikkun) for their past and the damage it has done. Jacob Frank took the name Joseph when he was baptised and his mother’s name was Rachel, just as both the First Testament Joseph and St Joseph’s mothers were called Rachel. It is of interest to note that some translations leave out section 11 of Likutey Moharan I: 29 and conclude with verse 10. Some Breslovers try to say that Frank refers to Napoleon rather Jacob Frank.[15]

The universal remedy

In this same section of Likutey Moharan I: 29 Rebbe Nachman discusses the Shekhinah(female Presence) as the God-fearing Woman of Proverbs in the context of the Universal Reparation (tikkun hakelali). This term tikkun ha-kelaliis also often translated into English as the General Remedy.[16] This tikkun hakelali is the ascending Tzaddik himself in a metaphorical or typology sense- “For the Tzaddik is he who ascends and is a type (behinat) of the universal reparation.”[17] Hillel Zeitlin, who is a leading scholar on Breslov spirituality, wrote that the person of the Messiah and the messianic salvation was at the centre of Rebbe Nachman of Breslov's concerns.[18] Rebbe Nachman was not just concerned with individual salvation but also national or Jewish salvation and also universal salvation. His famous Universal Reparation was for all and for every category of sin. This was a universal remedy which would repair for the damage caused by Sabbateanism and its defiling of the covenant with sexual impurity (p'gam habrit). This defiling refers to all sexual impurity not just masturbation as seems to be the rather unbalanced obsession of some Hasidim.[19]Liebes, in his scholarly studies on the influence of Frank on Rebbe Nachman of Breslov, comes to a correct conclusion regarding the mysterious journeys and stays of Rebbe Nachman in certain places. These places he perceives are mystically linked to Rebbe Nachman's universal reparation and the Frankists. Yehuda Liebes wrote: 
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R Nahman's journey to Kamenets on his way to the Holy Land, as well as his journey to Lvov, seem to have some connection with his endeavours to amend the Frankist heresy.[20]

A messianic tikkun

The Rebbe and Frank can only be understood properly with a knowledge of what tikkun or reparation achieves in the spiritual dimension. The concept of confession (vidui) to the Tzaddik was also considered of importance by Rebbe Nachman in this spiritual reparation. This was seen by some as a Catholic practice and even had parallels with the Russian Orthodox spiritual guides called staretzs.[21] The Tzaddikdoes not just do reparation for himself but on behalf of his followers, on behalf of all Jews and for all men who are tainted with the sin of Adam and Eve. Rebbe Nachman associates the Sabbatean sin with this original sin of Adam and Eve.[22]The Sabbateans even though they were from the elite of the Jewish people and scholars, they still, like Adam and Eve, fell through a desire for sensual delight of experiencing knowledge (da’at) which they perceived as an encounter with the Shekhinah. Yehuda Liebes writes: 
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R. Nahman's messianism entails an act of tikkun, and this is the general meaning of 'ha-tikkun ha-kelali'. This name aptly describes R. Nahman's approach in general, since he perceived his mission as the tikkun of man...and the tikkun of his community, as well as that of the whole Jewish people from all their sins; both their worldly sins, which were first and foremost sexual, and the numerous doctrinal sins of his generation that had ravaged traditional Jewish structures ("the Enlightenment"). But above all, he was concerned with the tikkun of the original sin...[23]

 

The Rebbe and the Zohar

Any evaluation of Rebbe Nachman and his concept of reparation would need to understand the central place of the mystical commentary on the Torah that is the mystical Book of the Zohar. The Zohar had been first published in the 13th century by Moses de Leon. Some scholars believe that it was written by Moses de Leon himself, whereas others believe it comes from an earlier period associated with the teachings and school of Rav Simeon bar Yochai of the 2nd century.[24] Liebes believes that it was not written by one person but by a circle of mystics.[25]
The Zohar is a mystical commentary of the five books of the Torah under the form of Rabbi Simeon bar Yochai and his circle of followers who travel around 2nd century Galilee and share new insights into the Torah. The exposition of these new Torah insights are seen as a form of tikkunfor the world and others. Melila Hellner Eshed states that the Zoharmystics are not just about self-enlightenment, but they are concerned for the work of tikkun (reparation) for creation and others. These mystical Rabbis thus desired to participate in Divine Redemption in order to heal the broken creation and to increase the light of God’s Will in the world.[26]
The Zohar describes the death of Simon bar Yochai (Rashbi) as a form of great tikkun in which he is totally united to the Divine Mother known as Shekhinah and Matronita. His death is described in the Zohar as a great Messianic act that “is aimed at expanding circles of redemption”.[27]Breslov Hasidism will understand the life, sufferings and death of Rebbe Nachman in the same manner. Liebes perceives that in the Zohar the idea of tikkun is associated with a messianic process of tikkun that is performed by a messianic figure but not the Messiah himself.[28]Liebes believes that in the Zohar, Rabbi Simeon bar Yochai, is this messianic figure who is united to the Shekhinah who embodies the concept of the tikkun. This tikkun is preparing the way for the Messiah son of Joseph.[29]According to some Rebbe Nachman will see himself as a new Simeon bar Yochai who, in a sense, appears in every generation as the Tzaddik (the Righteous One or Saint) of the generation (dor).[30]
According to Breslov teaching this ‘Tzaddik of the Generation’ is in a special way united spiritually and mystically to the soul or charism of the suffering and leprous Messiah son of Joseph (Mashiach ben Yosef).[31][32]  Thus Rebbe Nachman throughout his writings refers to the True Tzaddik and the ‘Tzaddik of the Generation’ as well as the Messiah who is the Tzaddik Tzemach (Righteous Branch) of the Book of Zechariah.[33]

A marian tikkun

Throughout the Likutey Moharan Rebbe Nachman in a veiled manner, similar to the Zohar and referencing the Zohar at every step, will speak of his tikkun which is Marian (Shekhinah) and Josephine (the concept of Joseph) as a preparation for the Kingdom of Holiness that is coming in the period of the era of the Messianic Sabbath. Yehuda Liebes has rather convincingly demonstrated in his writings the Christian influences and concepts in the Zohar which Jacob Frank and the Zoharists and Rebbe Nachman have also understood and embraced.[34]Zoharmeans a Dark Light and one of the alternative names for Miriam the sister of Moses in Jewish tradition is also Zohar
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Rebbe Nachman referencing the Zohar associates her with the Beautiful Maiden without Eyes. Weiss has demonstrated that this Zoharic imagery is connected to the idea of Ecclesia and Synagoga (whose eyes are veiled) with the concept of the Virgin Mary.[35]Rebbe Nachman will further develop this theme in the Likutey Moharan and also in his folktale of the Lost Princess. Wolfson also associated this maiden without eyes in the Zohar with the Shekhinah and the sorrowing Rachel.[36]Haskell has also perceived the Zoharic image and the suffering Rachel to Christian ideas and imagery.[37] Koren also perceives the Marian themes in the Zohar regarding the matriarch Sarah and the Virgin Mary:
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The dichotomy between Sarah and Eve in the Zohar evokes the well-known dichotomy between Mary and Eve in medieval Christianity. Though many rabbinic texts posit that the nonagenarian Sarah never menstruated until three angels arrived to announce the birth of Isaac, the Zohar interprets Sarah’s amenorrhea as a mark of her sanctity and unique status among women. Untainted by menstruation, Sarah is able to achieve a level of sanctity denied Eve and her other descendants. Sarah was free of the stain of impurity, just as Mary was free of the stain of concupiscence.[38]
Rebbe Nachman in the Likutey Moharan refers to Sarah the mother of the Patriarch Isaac as a type of the Shekhinah and is associated with the tears of the Mother.[39]

Kissing the son

Both Liebes and Benarroch discuss the Christian meaning of the Zoharic figure of the Sava(the Old Wise Man) and the Yanuka (Holy Child) in the Zohar in the context of the Incarnation and the concept of the Father and the Son.[40]This imagery has its source in the phrase in the Psalm 2:12 of “Kiss the Son” (nasheku bar).[41]Werthmann discusses the centrality of the mystical Kiss in the Zoharic literature and its possible Christian connections.[42] This is linked to the opening verses of the Song of Songs- “Let him kiss me with the kisses of his mouth”.[43] Leet believes that the hidden secret of the Temple cult of Second Temple Judaism is concerned with the mystery of the "Divine Son" or "Son of Man" and this mysterious Kiss of the Divine Son. She discusses this in the context of the Zohar.[44] Aryeh Wineman also perceives a connection with the Yanuka or wonder child of the Zohar with certain wonder children in Castilian Spain in the Medieval Period.[45]Wineman describes the Yanuka (Youth) of the Zohar story as the archetype of innocence and then comments:
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…the child’s role as the redeeming figure in the story; as death has an association with the sin of Adam and sin itself, the child in his very nature suggests a world of purity and wholeness preceding the introduction of death into the world. The child figure is a kind of personification of Eden…[46]

Liebes and the breslov messianic tikkun

Yehuda Liebes is an Israeli student of Gershom Scholem and a Professor of Jewish Mysticism at the Hebrew University in Jerusalem. He along with Zvi Mark are the two foremost academics writing on Rebbe Nachman and Breslov spirituality.[47]Liebes discussion of the tikkun ha-kelali (the complete or universal reparation or remedy) in his book “Studies in Jewish Myth and Messianism” is ground breaking, in my opinion. While not agreeing with all his understandings I was excited to read his writings as I had come to many of the same opinions and insights regarding Rebbe Nachman and Jacob Frank independent of him. 
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Liebes considers that Rebbe Nachman of Breslov is a messianic figure but believes it is clear in his writings that he does not claim to be the Messiah. Rebbe Nachman perceives himself as a Tzaddik and Master of Prayer who prepares the way for the Messiah. Thus, Rebbe Nachman’s tikkun is a messianic tikkunand is focused on a universal repair. This kind of focus on the Messiah was unique for his day which was still reeling from the disappointment and upset with the false messianism of Shabtai Zvi.[48] In the 20th century a similar Messianic focus will occur with the seventh and last Rebbe of Chabad Hasidism- Rebbe Menachem Schneersohn of New York. Chabad and their Rebbe taught that the performance of mitzvoth(commandments and good deeds) are acts that bring the Messiah and the Messianic era nearer.[49]Today Breslov and Chabad are both Messianic focused and are the fastest growing movements in Judaism. These groups also have impacted on the wider Jewish community and even outside the Jewish community in the late 20thcentury and early 21st century. Many secular Jews and Gentiles are familiar with Breslov through the delightful Israeli movie Ushpizin as well as the Hasidim who dance on the top of their vans. The last group belong to a sect or group within the Breslov movement called Na Nach Breslov who follow the teachings of Rav Yisrael Saba.[50]
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Liebes states that Rebbe Nachman was concerned with the spiritual damage that the Sabbatean heresy and perversion had done to his generation, in which the Jews had “fallen from the seventy faces of Torah.”[51] In mystical Judaism the Torah is described as a beautiful diamond with seventy faces which means there are at least 70 different ways each verse and word in the Torah can be perceived. Rabbi Shlomo Riskin writes that the Torah:
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…may be likened to a magnificent diamond, glistening with many brilliant colors all at the same time. And although the different hues often appear to be contradictory, when you view the totality of the light emanating from the diamond, you begin to appreciate how complementary they really are. Thus the sages of the Talmud understood that there are many possible truths contained in each biblical statement, each adding its unique melody to the magnificent symphony of the whole, synthesizing not in conflicting dissonance but in holy dialectic…[52]
While Rebbe Nachman perceived his messianic calling as unique, he also saw himself as embodying the charism of his great grandfather the Baal Shem Tov who had begun the Hasidic project in order to draw men away from the perversions of Sabbateanism while preserving the good in it. The Baal Shem Tov while publicly opposing the Frankist movement and their open baptism and conversion to Roman Catholicism, in private spoke of Jacob Frank and his attempts to provide a tikkun for the Sabbatean heresy with respect. Both the Baal Shem Tov and Rebbe Nachman realised the bulk of the Jewish people were not spiritually ready for such a radical tikkun. The Roman Catholic Church of the 18thcentury, with its prohibition of the Chinese rites developed by the Jesuit missionary priest Matteo Ricci and the denial by the Polish Bishops of the Frankists request to live as Jews openly in the Church with their own customs, demonstrated that the Catholic community was not ready either.[53] Both Catholicism and Judaism had become ever more intellectual, legalistic and rationalistic in the late medieval period, which paved the way for the Reformation and Sabbateanism. Rebbe Nachman saw his people as being in a deep sleep spiritually and he needed to provide them with a remedy to awaken their souls.[54]

The messianic tikkun and littleness

Rebbe Nachman not only saw his role in doing a tikkun for the false teachings of Sabbateanism but also to make tikkun for the massacre of 15,000 Jews by the Cossack leader Bogdan Chmielnicki in 1648-49.[55] His sufferings and journeys were connected with his role as a ‘Master of Prayer’ and ‘Tzaddik of the Generation’ who was called to find the ‘Lost Princess’ which had been lost by the sin of Adam and that of Shabtai Zvi (The Wolf of Saturn) who had masqueraded as Sabbatai Tzvi (the Sabbath Deer). Instead of serving and embracing the Shekhinah and leading Israel to find the Lost Princess of Emunah (Faith), Shabtai Zvi embraced Lilith the demoness of death and perversion and lead Israel on a false messianic path. The Ukrainian area of Podolia had many secret Sabbatians and later on Frankists, as did the area of Galicia where Horodenka (the home town of the Horodenker family) was situated. They still maintained a hidden messianism which was mobilised by Frank after he renounced Sabbateanism in order to focus on the messianic mysticism of the Zohar
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Much of the Jewish community especially in Lithuania were wary of messianism after the events of Shabtai Zvi. The Baal Shem Tov and the early Hasidim began the process of healing and their Messianism was low key. However, Rebbe Nachman brought the concept of a messianic tikkun into the forefront in order to prepare for the future coming of the Messiah.[56] He sought to tune heresy so that it could return from the depth to the Divine harmony of the hidden melody of God.

The suffering tzaddik

A distinct feature of Hasidism is the Hasidic focus on the Tzaddik as a kind of mini Messiah who embraces his suffering on behalf of his followers. In return his followers give heart-felt devotion to the Tzaddik. Liebes sees that this Hasidic focus is similar to the personal devotion of Christians to their Messiah. Liebes saw Rebbe Nachman as almost unique among Jewish leaders in that he appealed to the authority of Torah and claimed authority in his own person just like the Nazarene had in the Gospels.[57]Rebbe Nachman endured intense inner struggles and sufferings of mind and soul which were given cosmic significance and meaning. Rebbe Nachman’s victory over these interior struggles to despair, gives them a new and messianic purpose and significance.[58]The Rebbe is somewhat consoled in his loneliness and struggles by the simple faith expressed by his followers in him which they express with joy in song and dance. Liebes states that for the Hasid the Rebbe is Judaism incarnate in his person and he suffers and fights despair on their behalf, so that his followers can remain in this joy of simple faith or emunah. This is a way of littleness (katnut). The Rebbe seeks to descend to the littleness of littleness (katnut de katnut) which not even Moses attained and even the Rebbe cannot remain in that state permanently but those who live in the coming messianic Sabbath era will be able to do so. This way of littleness is also found in Catholic spirituality especially among the Franciscans, the fools for Christ saints and St Therese’s Little way.

The little daughter

The Baal Shem Tov, Jacob Frank and Rebbe Nachman’s focus and respect on their daughters, may have partly been because they perceived in the traditions that a little woman was to come in the future, who would receive the grace to live in this perfect littleness in the Divine Will in a permanent way on earth. Likutey MoharanI:49:5 the Rebbe teaches:
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"This is the aspect of the song that will awaken in the future. It is a simple-twofold-threefold-fourfold song, this being the Ten Kinds of Song...If your wife is short, bend down and l'chish (listen) (Bava metzia 59a). Rashi comments: listen to her counsel. In fact a godfearing woman is the aspect of advice. When the prayer- that is the aspect of David's kingdom- is lowly [shiflut] and KaTNut [constricted /smallness]- in the aspect of "your wife is short" and "we have a ktaNa [little] sister (Song of Songs 8:8]- it corresponds to "the KaTaN (lesser) light" (Genesis 1:16), in the aspect of "his counsel falls away" (Sanhedrin 22 a)...For in the future, in the Era that is entirely Shabbat, the Torah of the Hidden Ancient One will be Revealed...this is also the aspect of 'Great is Repentance". He elevates repentance (teshuva) from the aspect of the lesser light, from the aspect of "we have a little sister", to the aspect of the big, to the aspect of "the light of the moon will be like the light of the sun" [Isaiah 30:26]..."[59]
Thus, in the style of the Rabbis of the Zohar, Rebbe Nachman, weaves a series of scriptural texts and other Jewish sources into a cryptic text that can be understood with different meanings but only truly understood when read in a messianic light and a deep knowledge of the Zohar and the other texts of Judaism. This small passage for the mystical adept alludes to the Song of Miriam at the Red Sea, which is linked to Miriam as the little sister of Moses who watched over him by the river and who in Jewish mystical tradition is associated with the mystical light of the moon. Then with the use of Genesis 1:16 linked with Song 8:8 and a Talmudic passage he further develops this idea of the little woman, who like a new Miriam, will lead us to when the light of the moon becomes like the light of the sun in the era of the messianic Sabbath. 
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This light of the mystical sun is the light of the Divine Will and the light of the Messiah that was hidden away on the first day of creation.[60] The passage in Malachi alludes to this Tzaddikawhen it states, “the Sun of righteousness (Tzedaka), shall arise with healing in his wings.” Jewish spirituality began to stress that this potential Tzaddika, who embodies the Shekhinah on earth, can be shared or appropriated by all woman and thus a husband should see his wife as this embodiment of Shekhinah. In greeting and receiving the Sabbath Queen he is also receiving his wife.  Each Jewish wife seated at her Sabbath table is a living icon of the Sabbath Queen seated on the Throne of Glory. This iconic imagery is also linked to the Jewish Queen-Mother (G’birah) enthroned beside her anointed son the King. Likutey Moharan 49 is headed by the verses from Psalm 19: 5-8 that begins as Lashemesh Sam Ohel Bahem (He set up a tabernacle in their midst for the sun). In the Zohar and other Jewish mystical writings these verses are linked with the bridegroom of the Song of Songs and the Ark of the Covenant.[61]These literary images or icons all give a hidden Eucharistic and Marian meaning to the texts.
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This whole idea of the mystical sun and woman in Rebbe Nachman is already found in Jacob Frank in which he links the “Hind of the Morning” (ayelet ha-shachar) of Psalm 22:1 with the Virgin of Czestochowa.[62] In this tradition the horns of the deer are seen as resembling the rays of the rising sun thus linking it to the Messianic and Eucharistic verses in Malachi about “the Sun of Righteousness rising” and the pure oblation offered “from the rising of the sun.”[63] This is linked to the sun chariot psalm mentioned above, as well as others.[64] The chanting or reciting of certain psalms will become central to Rebbe Nachman’s universal tikkunand he will propose the reciting of ten psalms as part of the ritual of tikkun. In a sense this is a Davidic tikkun as David the traditional author of the Psalms, committed grave moral sins and it was through his prayer and sorrow that he attained forgiveness. Like David, Rebbe Nachman lost a young son -Shlomo Ephraim- and he saw it in terms of it being a sacrifice and tikkun he had to pay for the sins of his generation.[65]
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Are these Catholic concepts purely coincidental and a result of the Zohar drawing on Catholic concepts as demonstrated by Yehuda Liebes and others or was Rebbe Nachman a secret believer in the Catholic truths? Did he realise that the Jewish people were not ready to embrace these truths nor was the Church ready to embrace a Jewish version of Catholicism, rooted in the rich traditions of Judaism living in the Church? Jacob Frank had tried an open approach and it had failed, so Rebbe Nachman decided to veil his teaching. He did this in order to prepare for a future embrace of the universal ‘medicine’ of a future renewed mystical Catholic Church. Jacob Frank had also realised this and began to hide his movements continued distinct Jewish practices from the open view of the general Gentile populace of the Catholic communities they lived in. We know that Rebbe Nachman burnt all his writing after he visited Lvov (a totally Christian city where he stayed for a mysterious eight or nine months in 1807-1808) and then in late 1808 he had Rabbi Nathan of Nemirov, who had recorded his oral lessons to his followers, publish them in the first version of Likutey Moharan.[66]Other writings of Rebbe Nachman were also burnt on his death by Rabbi Shimon.[67]

 

 



[1]Yehuda Liebes, Studies in Jewish Myth and Messianism, (Albany, USA: State University of New York Press, 1993), 115-150.
[2]Daniel Matt, The Zohar, Vol. 3. (USA: Stanford University Press, 2006), 303, 554.
[3] Chava Weissler, Voices of the Matriarchs: Listening to the Prayers of Early Modern Jewish Women, (Beacon Press, 1999), 101.
[4]Maciejko, The mixed multitude: Jacob Frank and the Frankist movement, 1755-1816, 1-264.
[5]Maciejko, The mixed multitude: Jacob Frank and the Frankist movement, 1755-1816, 174-175.
[6]Maciejko, The mixed multitude: Jacob Frank and the Frankist movement, 1755-1816, 175.
[7]Maciejko, The mixed multitude: Jacob Frank and the Frankist movement, 1755-1816, 176.
[8]Maciejko, The mixed multitude: Jacob Frank and the Frankist movement, 1755-1816, 176.
[9]Liebes. Studies in Jewish Myth and Messianism, 148.
[10]Zohar Vayechi (219a), Bahir 78, BT Bava Basra etc. There is much disagreement and discussion about this daughter of Abraham by Jewish scholars and commentators. Whether Rebbe Nachman believed Abraham had a literal daughter or not, he interpreted her as the mystical Woman of the Jewish tradition that he mentions in many different ways in his teachings.
[11]Likutey Moharan II 67
[12]Zohar Vaera

[13]  Exodus 31:1-5.
[14]Likutey Moharan I 29:11
[15] Footnote 160 in Rebbe Nachman of Breslov, Mykoff, Moshe (trans) Likutey Moharan Vol 4 (I Lessons 23-32), (Jerusalem/New York: Breslov Research Institute, 1993), 254. 
[16]Likutey Moharan I 29:11
[17] Likutey Moharan I 29:11.

[18]Hillel Zeitlin, “Messiah and the Light of the Messiah in Rabbi Nahman’s Thought” in Shaul Magid, God's Voice from the Void: Old and New Studies in Bratslav Hasidism, (New York USA: State University of the New York Press, 2002), 239-262.
[19] This over-emphasis on masturbation was partly due to the faulty understanding in the past that the male sperm was the foetus in embryo in both the Jewish and Catholic worlds and thus they believed it was the destruction of human life to spill seed. Many Jewish sources taught that deliberate masturbation was an unforgivable sin which concerned Rebbe Nachman.

[20]Liebes. Studies in Jewish Myth and Messianism, 146.
[21] Kevin G. Culligan, Spiritual direction: Contemporary readings, (Vermont, Oregon USA: Wipf and Stock Publishers, 2010), 21.

[22]Liebes, Studies in Jewish Myth and Messianism, 115-116.

[23]Liebes, Studies in Jewish Myth and Messianism, 115-116.
[24]Daniel Chanan Matt,and Arthur Green, eds. Zohar, The Book of Enlightenment, (USA: Paulist Press, 1983), 1-15.
[25] Yehuda Liebes, Studies in the Zohar, (New York USA: State University of New York Press, 1993), vii.
[26]Melila Hellner-Eshed, A River Flows from Eden: The Language of Mystical Experience in the Zohar, (USA: Stanford University Press, 2009), 10.
[27]Hellner-Eshed, A River Flows from Eden: The Language of Mystical Experience in the Zohar, 60.
[28]Liebes, Studies in the Zohar, 1-2.
[29]Liebes, Studies in the Zohar, 2.
[31]Rabbi Chaim Kramer, Mashiach: Who? What? Why? How? Where? and When?(Jerusalem: Breslov Research Inst, 1994), 26-27.
[32] Patai, The Messiah Texts: Jewish Legends of Three Thousand Years, 104-121.
[33]Zechariah
[34]Yehuda Liebes, "Christian Influences in the Zohar."Immanuel. A Semi-Annual Bulletin of Religious Thought and Research in Israel Jérusalem17 (1983): 43-67.
[35]T. Weiss, “Who Is a Beautiful Maiden without Eyes? The Metamorphosis of a ZoharMidrashic Image from a Christian Allegory to a Kabbalistic Metaphor”. The Journal of Religion, 93(1) (2013), 60-76.
[36]Elliot R. Wolfson, Circle in the Square: Studies in the Use of Gender in Kabbalistic Symbolism, USA: State University of New York Press, 2012.
[37]Ellen Haskell, "The Death of Rachel and the Kingdom of Heaven: Jewish Engagement with Christian Themes in Sefer ha-Zohar," Journal of Medieval Religious Cultures 38, no. 1 (2012): 1-31.
[38]Sharon Koren, "Immaculate Sarah: Echoes of the Eve/Mary Dichotomy in the Zohar,"Viator 41, no. 2 (2010): 183-201.
[39]Likutey Moharan I, 73; II 67 and many other places.
[40] Jonatan M. Benarroch, "God and His Son: Christian Affinities in the Shaping of the Sava and Yanuka Figures in the Zohar."Jewish Quarterly Review 107, no. 1 (2017): 38-65.
[41]Interestingly this phrase is in Aramaic rather than the Hebrew of the rest of the Psalm.
[42] Tanja Werthmann, "“Spirit to Spirit”: The Imagery of the Kiss in the Zohar and its Possible Sources."Harvard Theological Review 111, no. 4 (2018): 586-609.
[43] Song 1:2
[44] Leonora Leet, The Secret Doctrine of the Kabbalah: Recovering the key to Hebraic Sacred Science, (Rochester, Vermont: Inner Traditions/Bear & Co, 1999), 62.
[45] Aryeh Wineman, Mystic Tales from the Zohar, (Philadelphia and Jerusalem: Jewish Publication Society, 1997), 155.

[46] Wineman, Mystic Tales from the Zohar, 155.
[47] Yarden Skop, “Kabbala Expert Yehuda Liebes Wins Israel Prize in Jewish Thought” Haaretz Feb 06, 2017
[48] Liebes, Studies in Jewish Myth and Jewish Messianism, 115.
[49] Sue Fishkoff, The Rebbe's Army: Inside the World of Chabad-Lubavitch, (USA: Random House Digital, Inc., 2005), 231-270.
[50]Kamenetz, Burnt Books: Rabbi Nachman of Bratslav and Franz Kafka, 190-191.
[51]Liebes, Studies in Jewish Myth and Jewish Messianism, 116.
[53]Maciejko, The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816, 142-144.
[54]Liebes, Studies in Jewish Myth and Jewish Messianism, 116.
[55]Kamenetz, Burnt Books: Rabbi Nachman of Bratslav and Franz Kafka, 24-5.
[56]Kamenetz, Burnt Books: Rabbi Nachman of Bratslav and Franz Kafka, 24-5.
[57]Liebes. Studies in Jewish Myth and Jewish Messianism, 116.
[58]Liebes. Studies in Jewish Myth and Jewish Messianism, 117.
[59]Likutey Moharan I. 49:5 Vol VI
[60] Genesis 1:3-5.
[61]Likutey Moharan 49 footnote 3.
[62]Maciejko, The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816, 172-173.
[63]Malachi 4:2 and Malachi 1:11.
[64]Psalm 19 and Psalms 113:3, 41:6, 59:19 and 41:25.
[66] Aryeh Ḳaplan, Rabbi Nachman's Stories: The Stories of Rabbi Nachman of Breslov, (Jerusalem/New York: Breslov Research Institute, 1983), 160.
[67]Howard Schwartz, Gabriel's palace: Jewish mystical tales, (UK: Oxford University Press on Demand, 1994), 344.

Eizeh Tikkun! Rebbe Nachman and Reparation- Part 3

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The four minds

At the heart of Rebbe Nachman’s mystical teachings was the concept of the four minds in the Temple. The four cherubim in the Holy of Holies represented these minds - two male and two female. They are also linked to the four faces mentioned in Genesis 1 and the four faces of the chariot in Ezekiel.  These are the face over the deep (al p’nei tahom), the face over the water (al p’nei ha-mayim), the face over the expanse (al p’nei rakia) and the face over all the earth (al p’nei kol-aretz).[1] The Jewish mystic who sees the hidden nuances in every letter and tag(crown) perceives immediately that these are two female and two male faces. The addition of the Hebrew letter ה (ha) before mayim(waters) and aretz (earth) reveals a feminine connection as in Jewish mysticism the letter ה (hah) is considered feminine and the letters י(yod) and ו (vav) are associated with the masculine.[2] These four faces are then linked with the four lights (orot) mentioned in Genesis 1 – the light (or) of “Let there be light” (yehi or), the light of “and there was light” (vayhi or), both in Genesis 1:3 and the two in Genesis 1:16 the greater light (ha-ma-or ha-gadol) and the lesser light (ha-ma-or ha-katon).  The Zohar as well as other mystical Jewish writings, including Rebbe Nachman, links these four lights to the mystery of the Ark of the Covenant (Aron haBrit) and the four cherubim in the Holy of Holies of Solomon’s Temple. Thus, the sin of sexual and sensual impurity is referred to as defiling the covenant (p’gam haBrit) and the guarding of one’s purity is called sh’mirat haBrit.[3] The word brit in Judaism means both covenant and circumcision and is also a word used for the male sexual organ. Many Breslovers interpret Rebbe Nachman’s mystical teaching in a too literalistic sense and do not realise that the circumcision that is of most concern to Rebbe Nachman is the circumcision of the heart and the seeds or drops that pollute are the ones of the mind. He clearly outlines this in Likutey Moharan I, 141. His universal reparation (tikkun hakelali) is to this purpose for a change of heart so that one can enter into the commandments (mitzvot) with joy. 
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If a person is worthy and has truly circumcised the foreskin of his heart, he will truly feel the anguish caused by his sins. This is because as long as his heart is uncircumcised and sealed up, it is impossible for him to truly feel.[4]
 Rebbe Nachman refers in more detail directly to two of these four minds as the Sabbath Queen and the Concept of Joseph in Likutey Moharan II 67. Here, he also used the eye with its pupil and three colours, the mystery of the mystical Sabbath and the mystery of the letter shin (ש) to describe the four minds.
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...And this is all symbolised in the ShaBbaT- Shin BaT: the three stems of the shin represent the three colours of the eye, and bat is bat ayin, the pupil...So this is the allusion of the verse "See! For God has given you the Shabbat" (Exodus 16:29). "See", for Shabbat, which is the Holy One's Name, is represented by the power of sight, symbolic of the three colours of the eye and the pupil.[5]
Bat in Hebrew means daughter and house or home and alludes once again to this future daughter who will receive the gift of the knowledge (da’at) of the Divine Will. She is the spiritual daughter of the other three Minds (mochin) represented by the Hebrew letter shin with its three arms. In this mystical House, which is also a Kingdom of Holiness, the Divine Will is the Sabbath King (Messiah), the Sabbath Queen is his Virgin Mother and the Master of the House is his Virgin Father Joseph and these three are represented by the three arms of the shin and the three colours of the eye. It is the fourth mind or face who is the daughter (bat) that is the little or lesser light. She is the light that will complete the work of redemption and sanctification, guided by the other three who are in the Eternal Sabbath of the mystical House. This daughter is the Shabbas Goy (Sabbath Gentile) who does the work on the earthly plane to prepare it for the Eternal Sabbath of living or dwelling in the Divine Will. These four minds or faces are in virginal nuptial unions which is the mystery of the unification of yod-hah with vav-hah of the Divine Name by means of the letter shin.[6] The term bat ayin (pupil of the eye) can also be translated as ‘Daughter of Nothingness’ which once again alludes to the concept of the moon and the maiden without eyes and the Black Madonna of Czestochowa.
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The two cherubimon the Ark are known as Metatron (Memra) and Matronita (the Maiden who is Upper Shekhinah and mother) and the two Olive wood cherubs that stand on either side of the Ark are Sandalfon (the concept of Joseph linked to the rakia) and Nukvah ( the female who is lower shekhinah and daughter or sister).[7] The Nukvah(female) as the lower Shekhinah is associated with the kingdom (malkhut) on earth and is the future little woman referred to by Rebbe Nachman above.[8] Jacob Frank thought his daughter Eva Frank (the new Eve whose birth name was Rachel) could be this woman and Rebbe Nachman may have believed she would descend from one of his daughters which was why he was so concerned that his followers treasure his female descendants.
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 Rebbe Nachman saw that Eva Frank had turned out to be a false Tzaddika in the spirit of Lilith, just as Shabtai Zvi had been a false Messiah. The tradition spoke of this little woman as being a ‘daughter of Edom’. Edom in Jewish tradition was associated with Rome and then by extension the Roman Catholic Church.[9] This is possibly one of the reasons that Frank was keen to see his children and especially his daughter Eva become a Catholic and why some of the daughters and granddaughters of Rebbe Nachman quietly became Christians after the death of the Rebbe and disappeared into the Gentile Church. Frank spoke about donning the garments of Edom by accepting baptism. Rebbe Nachman in a more cryptic way also refers to this role of Edom in his writings. As mentioned above the Talmud tells the story of Rabbi Joshua ben Levi who encountered Elijah the Prophet who told him that the Messiah was sitting outside the gates of Rome.[10][11]
Rebbe Nachman begins his discussion of the concept of Joseph and the Four Minds in his teaching in Likutey Moharan II:67 by mentioning Greater Rome and Minor Rome which are also discussed in the Zohar.[12] This lesson in Likutey Moharan is entitled "bereshit...l'einei kol Yisrael" (In the beginning... before all the eyes of Israel). This unites the Torah's beginning in Genesis 1:1 with its end in Deuteronomy 34:12. Rebbe Nachman gave this teaching a year before his death and on the first Sabbath after the Jewish festival of Simchat Torah (Rejoicing in the Torah) where the liturgical cycle of the reading of the Torah is completed. Thereby Rebbe Nachman is also proclaiming this as a mystery of the Divine Heart (לב). The final lamedל  and the beginning betב  making the Hebrew word for "Heart")Leb(לב .  This linking of the heart and the eyes alludes to I Kings 9:3: 
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And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.
Breslov Rabbi, Yehoshua Starrett, in his wonderful mediative book called the "The Inner Temple" writes
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The very title of the lesson encapsulates the underlying theme of the lesson: the purpose of "bereshyt", Creation, is "l'einei kol Yisrael"- that the eyes of all Israel be opened to see in the world the beauty that is God's.[13]
 Rebbe Nachman is here linking his concept of tikkun with the whole of salvation or redemption history. This refers to the teachings of the Rabbis about the future reconciliation of Jacob (Jews) and Esau or Edom (Christian nations) in the times of the coming of the Messiah from Mt Seir (a major mountain in the land of the Edomites).[14]He then links the concept of tears with the exiles of Israel and the weeping Rachel. Jewish tradition believes she stood at her tomb, on the road to Bethlehem, weeping at each exile of Israel (Jeremiah 31:15).[15] Rachel here is seen as an embodiment of the Shekhinahwho weeps for the exile of her people who she follows into exile. 
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And this is the concept of the light going down in the West. For the sun rises in the east and sets in the west. It follows that the “west” signifies the descent of the light. This is all on account of weeping, which causes the light of the eyes to fade away- namely, the concept of the light going down. MaARaV (West) is thus an acronym for “Rachel M’vakah Al Banehah” (Rachel weeps for her children). For the Shekhinah is in the West (Bava Batra 25a), and the Shekhinah weeps and moans, as it were, over Israel… who are dispersed among the nations and are gone from their place.[16]
This is thus meant to give us an allusion to the verses in Scripture that speak of the sun (as discussed above). In Likutey Moharan 16 Rebbe Nachman associates the sun, with the Messiah son of Joseph, and the Breslov rabbis associate this with the redemption of the Christian nations of the West (Greater Rome/ Esau). They associate the redemption of the eastern nations of Islam (Minor Rome/Ishmael) with the Messiah son of David who is associated with the moon.[17] This idea of Greater Rome and Minor Rome has been traditionally taught among Breslov Hasidim to refer to Christianity and Islam but it is also possible that Rebbe Nachman is referring to Western Catholic Christendom as Greater Rome and Minor Rome as the Eastern Orthodox Church. Jacob Frank’s vision included not only the reconciliation of Christianity and Islam but also the Catholic and Orthodox Churches. However, there are different ways of using an image and the understanding of Likutey Moharan 16 (given in 1803) which speaks of Esau and Ishmael and would seem to refer to the Christian and Muslim nations whereas in Likutey Moharan II, 67 (given in 1809) it speaks of Greater and Minor Rome which may be referring to Western Catholicism and Eastern Orthodoxy. The Breslov Rabbis have assumed that the two references are connected due to the use of the term “clouds that cover the eyes” in both lessons.[18]

Breslov concept of messiah

In Likutey Moharan 1:2 he associates the Tzaddik with the sun and in Likutey Moharan 16 with the sign of the fish. This Tzaddik is also the “greater light” in Genesis 1. In Likutey Moharan 16 he teaches that the wisdom of the Christian nations symbolised by the sun is a higher wisdom and the wisdom of Muslim nations associated with the moon as the lesser light is the lower wisdom that through the Messiah son of David’s redemption will one day be restored to the level of higher and universal wisdom through the universal remedy (tikkun haKelali).   In this context he refers to Lamentations 4:20 about the breath of the nostrils representing the two Messiahs or the two missions of the one messiah (just as the one nose has two nostrils). Thus, Rebbe Nachman perceives his tikkun of reparation to be universal and messinic in nature.
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The Rebbe then associates the tears of the Lady Shekhinah with the coming of fire and the destruction of the Jewish Temple. He perceives a future spiritual Temple made up of the good deeds and prayers of the Tzaddikim (righteous ones). The Rebbe has lived in the days when the earthly Temples had been overthrown and destroy by the French Revolution and Napoleon. A leading Breslov Rabbi writes based on Likutey Moharan I,10:
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It is the Mashiach’s job to build the Holy Temple. But, it is not only his job. Each of us has a responsibility towards the building of the Temple…We need the Mashiach- yet he needs us too. Each person’s inner “spark of the Mashiach” is waiting to be ignited. With our prayers we are contributing…the more we pray, the greater our effort, the more the Mashiach will be able to repay us for our efforts, For (Haggai :9, “The glory of the latter House (i.e. the Third Temple) will be greater than that of the former…” the first two Temples were houses of prayer for the Jews only, while the Third Temple will be a house of prayer for all nations. For then, through our prayers, God’s glory will be revealed to everyone…[19]
In studying Rebbe Nachman these Rabbis have come to realise that the Rebbe discusses different aspects of the Messiah rather than different Messiahs. These are not separate Messiahs but the one Messiah who has two main missions that are associated with the Messiah son of Joseph, the suffering Messiah, who will die and be raised from the dead and a triumphant Messiah son of David who will defeat the final enemies of God’s kingdom. There are of course earthly messianic figures who have received certain aspects as a charism or grace of the Messiah for a special mission in preparing for that final victory of the heavenly Messiah. Rabbi Kramer after discussing the different concepts of the Messiahs based on the teachings of the Rebbe writes:
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Thus far, we have seen that Mashiach is Moshe, King David, Mashiach ben Yosef and Mashiach ben David. But who is he really? From all that we have seen about the identity of Mashiach, whenever Mashiach is mentioned throughout Torah literature, he is always spoken of as a single person, one individual who will conqueror the world and bring us all to recognize and serve God. Then who – or what- is Mashiach?[20]
Kramer then explains that they do not know who the Messiah is but will know when he comes. He discusses that the Messiah son of David and the Messiah son of Joseph are personification of the ideals with which the Messiah will conqueror the world through justice (through the aspect of Messiah as son of David) , righteousness (through the aspect of the Messiah as son of Joseph), Torah (through the aspect of Messiah as Moses) and prayer (through the aspect the Messiah as King David).[21]
In the writings of the Rebbe he often speaks of being united with the True Tzaddik who would seem to be a separate person to the Messiah. In Likutey Moharan II.67 he clearly teaches that this Tzaddik (righteous One) is associated with the concept of Joseph and that this mystical hidden Joseph is one of the Four Minds that dwell in the Temple. 
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And all this is an aspect of "The Concealment", when the beauty and splendour of the whole world becomes concealed. However, there is a Tzaddik who is beauty, splendour and grace of the entire world, and who is symbolised by Joseph, who was "beautiful in form and handsome" (Genesis 39:6), "a beautiful sight, the joy of the entire land" (Psalm 48:3). When the beauty and splendour of this genuine Tzaddik, who is symbolised by Joseph, is revealed in the world by becoming renowned and esteemed, then the eyes of mankind will be opened. And whoever is included in the genuine grace of this Tzaddik, the world's grace and beauty, by following him and surrendering his self to become part of this Tzaddik's soul, will have his eyes opened, and he will be able to see…[22]
Thus, Rebbe Nachman sees this hidden Tzaddik in the context of the unveiling of the eyes of Israel and the world. It would seem, that the Rebbe takes the concept of Joseph as a Tzaddik (righteous man) in Matthew 1:19 and unites it to the Pauline understanding of the veil over the eyes of Israel in 2 Cor.3:16 and the ingrafting of the Jewish people in Romans 11. He veils this New Testament insight into the role of Joseph with Jewish texts. Rebbe Nachman rearranges the words of the first word of the Torah BeREShIT (In the Beginning) ברַאשית so that it reads RoESh BaYiT (Head or Master of the House)  ראש בית and he refers to Joseph as this Master of the House or Home and of the Temple. Is this alluding to the childhood story of Jesus’ visit to the Temple and his mother’s query and his cryptic answer about being in his father’s House in the Gospel of Luke? The Temple in Eternity is the domain of Joseph in Eternity. This Tzaddik Joseph is connected mystically with the Temple and with every Jewish home and family.
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And with this we return to BeREShYT, the beginning, the RoeSh BaYiT, the head and master of the house of the world, namely, the genuine Tzaddik, who is beauty and glory of the world, represented by Joseph, alluded to in the verse, "Joseph is the ruler...he supplies food..." (Genesis 42:6), because he is the RoeSh BaYiT, the master of the house of the world. For he is the one who maintains the Temple and every Jewish house and home...And when the name of this Tzadik, who represents the head of the house, becomes esteemed, the eyes of the Jewish people are opened, as above. So this is the connection of "bereshit' to "l'einei kol Yisrael". Bereshit- this is the master of the house, the Tzaddik, who is the glory of the world, through whom are opened "einei kol Yisael", the eyes of all the Jewish people.[23]
St Isidore of Seville (560-636) stated that the full glories of St Joseph will not be revealed until the latter days. We see that in this secret mystical tradition that Rebbe Nachman presents Jewish insights to Joseph that can enrich the Catholic teachings and mysteries. That Jewish rabbinic figures were familiar with the New Testament and even had versions of it in Hebrew is clear. This is demonstrated in that Rabbi Jacob Emden ((1697-1776), the Litvak leader of the Jews against the Sabbateans and Frankists, could argue from the New Testament and speak of both Jesus and Paul in a favourable light in his letter Seder Olam Rabbah Vezuta.[24] Even the concept of Joseph as the Shadow of the Father that is discussed in Catholic Josephine theology, seems to be also expressed by Rebbe Nachman in his usual cryptic and hidden manner in his teachings. Rebbe Nachman connects this mystery of Joseph as the Shadow of the Father with the name Betzalel, which means the Shadow of God. 
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...And all the above is alluded to in the verse "See! God has called upon Betzalel, by name"(Exodus 35:30). 'See' because by Betzalel's- the Tzaddik's - 'name' becoming revealed and esteemed, you will be able to see, because the Tzaddik's fame opens the`eyes to see, since the esteem of the Tzaddik's name reveals God's name...Indeed, since God's name is intimately bound to ours, as alluded to in BeTzaLEL's very name (B'TzeiL El,in the shadow of God), therefore "God has called upon Betzalel by Hisname," and we can "see"...[25]
It is this Betzalel who designed the tabernacle and its furnishings and thus links Joseph to the concept of craftsman which is also associated with one of the four minds in the Temple.[26]
…And all this is a manifestation of Mind, because the very first thing to arise from the four letters of God's Name are the Four Minds, alluded to in the verse " I have filled [Betzalel] with a Divine spirit- with Wisdom, Understanding, knowledge and with all craftsmanship" (Exodus 31:2). Wisdom, Understanding, Knowledge and Craftsmanship are symbolic of the four Minds (Tikuney Zohar introduction) ...[27]
Thus, the Mind associated with Wisdom (chokhmah) in the Divine Will is the Messianic King (Jesus). The Mind associated with Understanding (binah) in the Divine Will is the Sabbath Queen (Our Lady). The Mind associated with Knowledge (da’at) of living or dwelling in the Divine Will with the little Daughter and the Mind associated with craftsmanship (malakah) of the kingdom of the Divine Will is Joseph the Tzaddik (St Joseph).[28]

Story of Armour: a Pauline twist

Pauline influence on Rebbe Nachman can be also seen in his recently published, but formerly secret teaching, on putting on spiritual armour which has direct parallels with Paul’s concept in Ephesians 6.[29] Rebbe Nachman’s chief follower and scribe Rabbi Nathan (Nosan) of  Nemirov wrote that this story of the Armour was directly connected to Rebbe Nachman’s concept of the universal tikkun (tikkun haKelali) but, no doubt to its obvious similarities to the Pauline concept, it was ordered not to be revealed to the general public but remain secret and only be revealed to certain selected individuals.[30] At the same time that he spoke to his closest confidants about this story of the armour, he also told them to publicly reveal the tikkun hakelali with its ten Psalms.[31] The ten Psalms that are part of this universal tikkun are Psalms 16, 32, 41,42, 59, 77, 90, 105, 137,150.[32] In Ephesians 6 Paul gives ten pieces of spiritual armour that can be linked to the ten sefirot (emanations or attributes) of the Jewish mystical tradition (Kabbalah).
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1.      The belt of Truth (yesod (foundation)-sexual organ)
2.      The breastplate of righteousness (tiferet (beauty)- torso or heart)
3.      The shoes of peace (hod (majesty)-left leg or foot)
4.      The shield of faith (gevurah (greatness)-left arm or hand)
5.      The helmet of salvation (keter (crown)-hair on head)
6.      The sword of the spirit (chesed (lovingkindness)-right arm or hand)
7.      Prayer in the spirit (hokhmah (wisdom)- right side of head or brain)
8.       Perseverance in the Spirit (netzach (persevering victory)- right leg or foot)
9.      Prayer of the saints (binah (understanding)-left side of the head or the brain)
10.  Divine Utterance of the mouth (malkut (kingdom)-the mouth)
In the story of the Armour Rebbe Nachman also talks about a person being killed and coming back to life and the concept of the levirate marriage.[33] He is obviously alluding to the Jewish belief that the Messiah son of Joseph will be killed and then come back to life and the concept of the Levirate marriage alludes to the lineage of the Messiah which has many levirate marriages in it.[34] The marriage of Joseph and Mary is also a kind of spiritual levirate marriage that has come to be known as a Josephite marriage. Rebbe Nachman himself is believed by the Breslovers to have entered into a Josephite marriage with his second wife Dvora.[35]


[1]Gen.1:2, 20,29.
[2] Zalman Schachter-Shalomi, Joel Segel, and Lawrence Kushner, Davening: A Guide to Meaningful Jewish Prayer, (Woodstock, Vermont USA: Jewish Lights Publishing, 2012), 217-218.
[3]Chaim Kramer, Crossing the Narrow Bridge: A Practical guide to Rebbe Nachman's teachings. (Jerusalem/NewYork: Breslov Research Institute, 1989), 305-310.
[4]Likutey Moharan I,141.
[5]Likutey Moharan II,67.
[6] Elliot R Wolfson, Language, Eros, Being: Kabbalistic Hermeneutics and Poetic Imagination, (USA: Fordham Univ Press, 2005), 84, 367, 588.

[7]See Agata Paluch, "The Enoch-Metatron tradition in the kabbalah of Nathan Neta Shapira of Krakow (1585-1633)." PhD diss., UCL (University College London), 2013.
[8]Likutey Moharan 49:5
[9]Ilana Zinguer, Abraham Melamed, and Zur Shalev, eds. Hebraic Aspects of the Renaissance: Sources and Encounters. Vol. 45, (USA: Brill, 2011),32.
[10]Talmud Bavli: Sanhedrin 98a
[11] Schwartz, Tree of souls: The mythology of Judaism, 492.
[12]Zohar III 252a
[13]Yehoshua  Starrett (Rabbi). The Inner Temple(Jerusalem/New York; Breslov Research Institute, 2000), 63-87.
[14]Leonora Leet, The Universal Kabbalah (USA: Inner Traditions/Bear & Co, 2004), 324.
[15]Galit Hasan-Rokem, "Bodies performing in ruins: The lamenting mother in Ancient Hebrew texts,"Laments in Jewish Thought: Philosophical, Theological, and Literary Perspectives. Edited by Ilit Farber and Paula Schwebel. Berlin: De Gruyter (2014): 52. 33-63.
[16]Likutey Moharan II,67:1
[17]Likutey Moharan I,16:1
[18]Likutey Moharan 16 and Likutey Moharan II, 67
[19]Kramer, Mashiach: Who? What? Why? How? Where? and When?, 46-47.
[20]Kramer, Mashiach: Who? What? Why? How? Where? and When?, 33.
[21]Kramer, Mashiach: Who? What? Why? How? Where? and When?, 33.
[22]Likutey Moharan II. 67.
[23]Likutey Moharan II.67.
[25]Likutey Moharan II,67.
[26] Exodus 31:2-3.
[27]Likutey Moharan II.67.
[28]Athol Bloomer, “Rebbe Nachman, Joseph and the Four Tzadikkim”, A Catholic Jew Pontificates. Nov, 2009.
[29]Zvi Mark, The Revealed and Hidden Writings of Rabbi Nachman of Bratslav: His Worlds of Revelation and Rectification, (Jerusalem: Walter de Gruyter and Hebrew University Magnes Press, 2015), 225-256.
[30]Mark, The Revealed and Hidden Writings of Rabbi Nachman of Bratslav: His Worlds of Revelation and Rectification, 226.
[31]Mark, The Revealed and Hidden Writings of Rabbi Nachman of Bratslav: His Worlds of Revelation and Rectification, 232.
[32]Mark, The Revealed and Hidden Writings of Rabbi Nachman of Bratslav: His Worlds of Revelation and Rectification,230

Eizeh Tikkun! Rebbe Nachman and Reparation- Part 4

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Eucharistic Messiah: eating flesh

Rebbe Nachman introduces the teachings found in Likutey Moharan 36 and 101 with a quote from Psalm 27:2 Bikrov Alaiy Mrei’im which in our English Bible’s is translated as “When evildoers come close” but Rebbe Nachman translate it as “When companions come close”. He interprets mrei'im of Psalm 27:2 as companions or friends in accord with Song of Songs 5:1 and other verses in the Old Testament (such as Job 17:5; Proverbs 18:24 and 19:4; Jeremiah 3:1) which translate rei’im or re’inas companions, friends or lovers. This totally transforms the verse and its meaning. Thus, the Rebbe reads the verse as:

When two intimate companions come close to eat my flesh, my foes and enemies they stumble and fall (Psalm 27:2). 
In Likutey Moharan 36 he joins the concept of the Davidic Messiah saying “eat or devour my flesh” of Psalm 27:2 with the concept of consecrated flesh in Haggai 2:12 and the “eat companions” of the Song of Songs 5:1. In some translations into English the word lovers is used but this is not quite correct as based on the Zoharrei’im’are more than lovers (dodim), they are intimate companions who never leave the Beloved. This is associated with eating at the Messianic feast (this is dwelling or living in the Divine Will perpetually) whereas lovers (dodim) only embrace with the Beloved on ecstatic occasions. The concept of lovers is linked to the concept of drinking and getting drunk (they seek to follow the Divine Will but are not yet living in it). These concepts are drawn from the Zohar:

Rabbi Chiyya opened: "I have come into my garden, my sister, my bride; I have plucked my myrrh with my spices, I have eaten my honeycomb with my honey, I have drunk my wine with my milk. Eat, companions! Drink, and be drunk, Lovers." (Song of Songs 5:1).[1] 
Rebbe Nachman of Breslov in Likutey Moharan 36 teaches this mystery in an unusually direct manner:

 …to devour my flesh-This alludes that their eating- as it is said "Eat companions"(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" ...[2] 
These two intimate companions devour the Messianic consecrated flesh and are thus strengthened to conquer the attacks of the enemies of the Eucharistic and Davidic Messiah by living perfectly in the Divine Will and converting the fallen seventy pagan nation's wisdom to light and salvation. He also discusses this in Likutey Moharan 36:2 in the context of the Woman in the pains of child birth who is the Lady Shekhinahin exile (galut) and of Joseph who is referred to as a Torah revelation. This Torah revelation is that the Woman and Joseph are associated with the terms Chokmah (the male Wisdom) and Binah (the female Understanding) as Abba (Papa) and Imma (Mama). Rebbe Nachman states that these two intimate companions (rei’in) who are Abba and Imma never part and are two of the four Minds in the Temple.[3]

Yesod (foundation and Divine Phallus) in Jewish mysticism is associated with the Messiah son of Joseph (the promised Seed (zera) of Abraham). The Messiah son of Joseph like the Patriarch Joseph excels in sexual purity and makes tikkun for the sexual sins of others.[4] Rebbe Nachman as the ‘Tzaddik of the Generation’ and ‘Master of Prayer’ united in a special way with the ‘Concept of Joseph’ participates in a unique but communal way with the Messiah and his tikkun. Thus here Rebbe Nachman is speaking about the ascent of the Messiah when he mentions the ascent or rising of Yesod. I think he is cryptically describing the mystery of the Mass or Eucharistic nuptial feast where the priest lifts the host and Joseph and Our Lady are mystically present representing all men and women with their acts of reparation (tikkun).[5] This Jewish theology of the Body parallels and probably contributed to Pope John Paul II teaching on the theology of the Body due to the Frankists who entered the Catholic Church and brought their mystical insights with them.

This is all discussed according to Rabbi Nathan of Nemirov in the context of a mystical kavanot-meditations (intense interior heart-felt meditations) on Kiddush (the Jewish Sabbath evening ceremony of the blessing of wine and bread).[6] Rabbi Nathan writes:

This lesson is from the tongue of the Rebbe himself. He said that it contains the mystical kavanot-meditations of Kiddush, and that, God willing, he would explain this elsewhere.[7]
Thus, he is describing this Messianic Kiddush as a form of deep tikkun of the heart or hearts (two hearts of the Abba and Imma) which repairs the damage of those like Bilaam (who the Rebbe describes in Likutey Moharan 36 as an anti-Moses) that instead of following the two hearts of Abba and Imma which are Wisdom and Understanding they follow after their own hearts.[8] The Rebbe then links this mystery of the reparation of the hearts with the reciting of the Keriat Shema (Cry: Shema Yisrael Y-H-V-H Elohaynu Y-H-V-H) while focusing on “the beautiful maiden with no eyes” which allude to the Dark Lady of the Zohar who is symbolised by the moon who has no light of its own but only shines the light of the sun.[9]  He sees this Lady as the God-fearing Woman in Proverbs 31 who symbolises or embodies the Kingdom of Holiness and is opposed by the demoness Lilith who embodies the Kingdom of Darkness. In another place he associates Lilith with the teachings of sexual perversion followed by Shabtai Zvi who he refers to as a black vessel of Saturn.[10]
In order to repair for these lustful perversions of thought, the Rebbe speaks about weeping at the Tent or Tabernacle of Meeting (in Numbers 25:6) while reciting this Shema focused on the Lady or Maiden (Virgin). This is alluding to Eucharistic Adoration (before the Divine Presence in the Tabernacle) in which one loves God in union with the Messiah Yehoshua or Yeshua (Jesus) with the heart of his Mother. It is the youth Yehoshua (Joshua before he became the mighty Warrior) who remained in the Tent of meeting in Adoration whenever Moses left it.[11]Rebbe states that this practice will bear spiritual fruit and crush the impure thoughts and give one an insight or revelation of Torah.[12] He then speaks how this revelation of Torah, which is associated with the heart of the Tzaddik Joseph (the 32 male heart of Wisdom), will flow forth with graces (souls or nashamot) and charisms (spirits or ruachin).[13] In following the 32 paths of Wisdom that are the mystical heart of the Tzaddik Joseph, the three-fold teaching of Torah is revealed but only to those who have received the circumcision of heart. Then in Likutey Moharan 36:5 he links the Abba and Imma to the letters Yod and Hehof the Divine Name, which he will discuss more fully in Likutey Moharan101.

The Rebbe in Likutey Moharan101 after quoting Psalm 27:2 states:

"The matter is as follows: "For with YaH, YHVH(The Lord) formed the worlds (Isaiah 26:4). This is "Bereshitcreated" (Genesis 1:1), since with the Torah, which is called reshit, God created and formed worlds (Bereshit Rabbah 1:1)...[14]
As mention above the Yod (Y or י) and the Heh (Hor ה) represents Abba and Imma. They allude to St Joseph and Our Lady in Eternity in the Divine Mind of God. It is with the iconic concept of Yod (Abba Yosef) and Heh (Imma Miriam) that the four Universes were formed. Each of the universes or worlds is associated with a letter of the Divine Name. It is the Messiah as Y-H-V-H. Rebbe Nachman is drawing on the teaching of Nachmanides (Ramban) in his commentary on the Torah where he alludes to the mystery of the Reshit(first or beginning):

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 contemplated 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 Midrashimabove have one meaning...."[15]
Nachmanides discloses that this Bat Reshit the Daughter of Beginning or Wisdom is the feminine blueprint of the Torah in which Moses gazed. Through her he beheld the divine mysteries of the Torah. She is associated with the concept of Oral Torah. Joseph is associated with the male concealed Torah as an architect or amon. He is also associated with the interior intelligence (sekhel) of Torah or the Hidden Divine Will which is revealed and concealed in all Creation. Together St Joseph and Our Lady are united (devekut) with Y-H-V-H in the flesh. He is the revealed and living Torah, Word and Divine Will of God the Father that was revealed to the world through Abba and Imma in the stable of Bethlehem and the Holy House of Nazareth.

The Rebbe introduced the concept of the Woman in the pains of childbirth in Likutey Moharan 36 and he continues to discuss her in a more cryptic manner in Likutey Moharan101. He alludes to this sorrowing and groaning woman in Likutey Moharan101 by the very number 101. The number 101 in Judaism represents the 101 tears of the Mother. Both the mother of Sisera and the Matriarch Sarah (when she beheld in mystic vision the events of the Binding of Isaac) shed 101 tears. On Rosh ha Shanah the shofar is blown 101 times.[16] In Likutey Moharan 36 the number 36 alludes to the Lamed vavniks (the 36ers). They are those who will live in Divine Will and thus are present in all generations in some mysterious but real way. In Likutey Moharan 36 this Messianic Mother or Woman before child birth cries out in seventy birth screams which are mystically linked to the seventy words of Psalm 20. These 70 birth cries make reparation (tikkun) for 70 evil traits and through the mystery of the 70 words or crowns of the Kiddush consecration.[17] This Woman in Travail or Labour is referenced throughout the First Testament as well as the New Testament.[18] God weeping and shedding tears as well as his Shekhinah (the Divine Mother) is found in the traditions of Judaism. She weeps and goes with mankind into the Exiles (galut) of this fallen world. Jeremiah 13:17 states:
But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive.
In the Hebrew text of Jeremiah 13:17 it mentions the word dama (weeping) three times. It reveals that the Lord can only weep in the secret place. His cry through the prophet Jeremiah is addressed to the Davidic King and Queen Mother of Judah. They are seated on two thrones and wearing royal diadems, that are mentioned in Jeremiah 3:18:

 Say to the king and to the queen mother, “Take a lowly seat, for your glorious crowns have come down from your heads”.
How can God weep? What is his secret and hidden place of weeping? It is in the persons of his creatures who while on earth embrace living in his Divine Will. These are the Four Minds in the Temple which is why Rebbe Nachman associates them with the aspects of the eye and introduces his teaching in Likutey Moharan II 67 by referring to the weeping of the Shekhinah. This mystery of God’s tears and weeping is discussed in early Rabbinic Judaism where Rabbi Levi (a third generation Amora) linked the term afflicted one or yonati in Song 5:2 with Lamentations 1:16: “My eye, my eye flows with tears”. He concludes that it is through the eye of man and the eyes of all Israel that God can suffer and weep tears.[19]

Folkloric tales of the Rebbe

Rebbe Nachman also told many tales which hid his teachings while at the same time seeking to use them to plant a seed that would wake the Jewish people and the Hasidim up. He wrote:

Many hidden meanings and lofty concepts are contained in the stories the world tells. They are however deficient since they contain many omissions. They are also confused and are not told in correct sequence. What begins the story may be told at the end, and the like. Nevertheless, the folk tales the world tells contain many lofty hidden mysteries...[20]
His stories especially “The Lost Princess” and the “Master of Prayer” hide many Catholic concepts and this too is a form of tikkun that the ordinary person including women and children could hear and enjoy whereas his teachings in Likutey Moharanwere probably inaccessible to the ordinary believer in many regards and were the domain of the scholars, Rabbis and Yeshiva students. Yossi Lev states that the Breslovers consider the tale of the “Lost Princess” to contain the key to understanding all of Rebbe Nachman tales.[21] This tale is very similar with the Grimms Fairy tale entitled “The King of the Golden Mountain.”[22] In the Russian version it is known as “The Enchanted Princess.”[23] Lev sees that the tale is about a conflict that is resolved that acts as a form of reparation and the development of the soul.[24]

The tale of “The Lost Princess” tells of the quest of a certain Viceroy who is seeking the Lost Princess. The Viceroy after many adventures finds her on a gold mountain in a pearl castle. The imagery is obvious to a Hebrew Catholic as one pictures the golden monstrance (which alludes to the word mountain) used in Eucharistic Adoration with Exposition in which the host is like a white pearl. At the time of Rebbe Nachman this was a growing practice in the Catholic Church. The Lost Princess represents many different aspects such as the Shekhinah, emuna(faith) and the lost grace of living in the Divine Will.[25] The journey of the Viceroy reflects the yearning or desire that is needed in order to regain the Lost Princess. Thus, this Lost Princess can also represent the little Daughter discussed above, who represents all our souls from among the fallen and broken. The Lost Princess and his other stories reflect Rebbe Nachman’s perceptive concern for the repair or reparation of Jewish spirituality with a focus on the concepts of the Hidden Tzaddik(tzaddik nistar) and the Tzaddik of the Generation (tzaddik dor) in the search of this “Lost Princess” within each of us. The Rebbe desired with all his heart to awaken the Jewish people from their spiritual slumber. He said that “people may be asleep all their lives, but through stories told by a true Tzaddik, they can be awakened.”[26]There is much more that could be discussed on this topic of Catholic concepts of reparation or tikkun in the teachings and folk stories of Rebbe Nachman and I have tried to touch on some of the important themes in this essay. I have not covered the idea of the tikkun and healing that can be affected by visiting the graves of the Tzaddikim and in particular Rebbe Nachman’s grave and the annual pilgrimage to it in the Ukraine which is such a feature of Breslov life. This obviously has its Catholic version in the devotion and cult of the saints. I do not have the time or space to analyse the other stories or folktales of Rebbe Nachman but one that has much to reveal and has impacted on my own life is the one entitled “The Master of Prayer.”[27] This story reveals how Rebbe Nachman saw his own mission on earth.

Due to length restrictions I do not have the space to fully discuss the concept of the Heart in the teachings of Rebbe Nachman and its parallels with the Catholic devotion to the Sacred Heart. However, it is believed by the Breslov Hasidim that Rebbe Nachman chose to live in Breslov due to its name which could be rearranged and read as basar leb (heart of flesh) with its links to the Ezekiel prophecy of the heart of flesh and the Jeremiah prophecy of the new heart and the New Covenant with Israel and Judah.[28]

The quest concludes

I believe I have demonstrated that there are indeed implicit Catholic teachings in the works of Rebbe Nachman whether he was a secret Catholic in Jewish clothing or a follower of a crypto-Messianic movement that was intent on enculturating the Gospel in the forms of Judaism. At the very heart of Rebbe Nachman’s mission was the revelation of his tikkunhaKelali as well as the intense life of suffering he experienced as a victim soul for his people, which was also very much a part of the Catholic spirituality of the Romantic era. Rebbe Nachman promised his followers:

If someone comes to my grave, gives a coin to charity, and says these ten Psalms (the Tikkun Hakelali) I will pull him out from the depths of Purgatory! It makes no difference what he did until that day, but from that day on he must take upon himself not to return to his foolish ways. [29]
 The Rebbe also said:

 Bear witness to my words. When my days are over and I leave this world, I will still intercede for anyone who comes to my grave, says these Ten Psalms and gives a penny to charity. No matter how great his sins, I will do everything in my power, spanning the length and breadth of creation, to save him and cleanse him.... I am very positive in everything I say. But I am most positive in regard to the great benefit of these Ten Psalms.[30]

Summing up

I will in conclusion reiterate my major points for a Catholic origin of the teachings of Rebbe Nachman on tikkunor reparation. A number of scholars have identified many Christian influences in the Zohar. The Frankist embrace of Catholicism and especially its Marian dimension demonstrated the validity of these Catholic Zoharist insights. The Zoharists or Frankists were the leading mystics of the Book of the Zoharin the 18th century and privately respected by the Baal Shem Tov. Hasidic spirituality, and in particular the Breslov mystical teachings of Rebbe Nachman of Breslov, are drawn from the Zohar.  Contemporary and later sources believe that Rebbe Nachman was a secret Frankist. Besides these evidences this essay has also in a limited way pointed out those aspects of his teachings in the context of the Four Minds in the Temple that could be read as Catholic beliefs on the Eucharist, Mary, the Christ-Child, St Joseph, confession and reparation among others. This will be a conclusion that will be denied or hard to accept by most Jews. This is due to the polemics of two thousand years between Jews and Christians and the almost universal acceptance today of Rebbe Nachman as a Jewish luminary and inspiring story teller in modern Judaism, even though most Jews outside his movement rejected him in his own day and persecuted his followers for many years.[31] Their worst persecutors were the Savran Hasidim and this persecution of them by their fellow Hasidim was even more harsh than the persecution of the Hasidimby the Litvak (Mitnagdim) Jews in an early period.[32] In a sense, the Breslov Hasidim for many years in imitation of their Rebbe became victim souls of reparation. The need for this tikkun in a broken world is iconically and musically presented by the Canadian Jewish musician Leonard Cohen in his song “Everybody Knows” in which he uses Christian symbolism:

And everybody knows that you’re in trouble Everybody knows what you’ve been through From the bloody cross on top of calvary To the beach of Malibu Everybody knows its coming apart Take one last look at this sacred heart Before it blows And everybody knows [33]
Thus, it is in the eschatological future that both Judaism and Catholicism foresee the reunion of this first schism and the final tikkun olam that will heal and restore mankind to the grace of Eden of living and dwelling in the Divine Will. This will be a finding and restoration of the Lost Princess (representing each soul) to her Kingdom.

 "Let the good in me connect with the good in others, until all the world is transformed through the compelling power of love." ~ Nachman of Breslov[34]



[1]Zohar 3:3b
[2]Likutey Moharan 36:7.
[3]Likutey Moharan 36:7
[4] Schleicher, Intertextuality in the Tales of Rabbi Nahman of Bratslav: A Close Reading of Sippurey Ma'asiyot, 50.


[5]Likutey Moharan 36:8.
[7]Likutey Moharan 36:8. He does this in lesson 101.
[8]Likutey Moharan 36:3.
[9]Likutey Moharan 36:3
[10]Likutey Moharan 29.
[11]Exodus 33:9-11: 9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses. 10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. 11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. (KJV)
[12]Likutey Moharan 36:4.
[13]Likutey Moharan 36:5
[14]Likutey Moharan 101:1
[15]Rabbi C Chavel (translator), Ramban Nachmanides: Commentary on the Torah, Genesis (Brooklyn, NY: Shiloh Publishing House, 1999), 20-21.
[17]Likutey Moharan 36.
[18] Jeremiah 4:31; 5:24; 22:23; 49:22 Micah 4:10; 5:1-3. Apocalypse 12:1-3 and Paul’s writings. This is perceived as Our Lady giving birth to souls at the foot of the Cross as she conceived her son the Messiah without birth pains according to ancient Catholic and Orthodox belief.
[19] Michael Fishbane, Biblical Myth and Rabbinic Mythmaking, (UK: Oxford University Press, 2005), 164-67.

[20]Eli Talberg, Tikun ha-Brit: View of the Torah on Sexual Development of a Man
[21]Yossi Lev, "The Lost Princess: A Tale by Rabbi Nachman of Breslav: Reparation of the Soul and the Power of Yearning."Hebrew Studies57 (2016): 177.   
[22]Lev, "The Lost Princess: A Tale by Rabbi Nachman of Breslav: Reparation of the Soul and the Power of Yearning,"178.
[24]Lev, "The Lost Princess: A Tale by Rabbi Nachman of Breslav: Reparation of the Soul and the Power of Yearning,", 177.
[26]Rabbi Aryeh Kaplan, The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov, (Jerusalem/New York: Breslov Research Institute, 2005), xxi.
[27]Kaplan, The Lost Princess and Other Kabbalistic Tales of Rebbe Nachman of Breslov, 293-297.
[28] Ezekiel 36: 26 and Jeremiah 31:31.
[30]Schwartz, A Palace of Pearls: The Stories of Rabbi Nachman of Bratslav, 22.
[31]Mark, The Revealed and Hidden Writings of Rabbi Nachman of Bratslav: His Worlds of Revelation and Rectification, 314.
[32]Assaf, Untold Tales of the Hasidim: Crisis & Discontent in the History of Hasidism, 121, 126, 148.
[34] Moshe Mykoff  and S.C. Mizrahi, The Gentle Weapon: Prayers for Everyday and Not-so Everyday Moments, (Vermont USA: Jewish Lights Publishing, 2012), 47.

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Pope Francis and the Dogma of Co-Redemptrix

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In a recent homily at Mass Pope Francis seemed to distance himself from the idea that Mary should have the title and dogma of Co-Redemptrix proclaimed by the Church. His concern that people would understand it as Mary being an independent source of redemption or salvation or that she was as equal to Jesus in the mystery of salvation, was also expressed by Pope Benedict XVI when he was a Cardinal. St Pope John Paul II however used the term.

The Pope and Ratzinger's concern is a valid one, if that was what the faithful meant by Co-Redemptrix. However this is not what those proposing such a title and dogma mean by using this title. It means that Mary participated in a unique manner in Jesus' redemption and her co-redemptrix role has its source, purpose and end in Jesus who alone is the Redeemer. The Pope does not question that but he obviously thinks Mary does not need this title which he feels may steal some of the glory from Jesus and transfer it to Mary which he believes Mary wouldn't want. He is right that Our Lady would want all the glory to go to her Son and not herself and thus if a dogma should be declared in the future then it should be carefully worded and be both Scriptural and Christ-centric.

In the history of the church we saw the teaching of the Immaculate Conception was debated and even the great Marian saint St Bernard of Clairvaux was worried about such a title that would be "adding to the glories of Mary" rather than to Jesus. Pope Sixtus IV a Franciscan Pope supported the idea of the Immaculate Conception and even made a feast day for it, however Pius V who was a Dominican Pope changed the feast name to the Conception of Mary. The Council of Trent sidestepped it in much the same way  as Vatican Council II did for the idea of Mary's Co-Redemptrix being proclaimed as a title or dogma. In the end in 1854 in a carefully worded statement the dogma of the Immaculate Conception was proclaimed and all Catholics had to then accept it.

This is a theological opinion of Pope Francis which must be treated with respect and reflection. It may not be the right time for such a title or dogma to be formally proclaimed; or Pope Francis may change his mind, as Pope Benedict did about the relevance of the message of Fatima. The development of doctrine in the Church is often a process that has its ups and downs. One may disagree with this opinion of the Pope but it must be done with great respect and obedience.  If he taught this opinion (which was given in an off the cuff comment in a homily), in a formal magisterial document or forbade people to hold such a view then one would need to re-evaluate their response and accept the Pope's defined view. 

I do not believe it is Mary who wants this proclamation of new titles for herself but it is Jesus who wishes the Church on Earth to give Mary her full honour, so she can act in a greater manner in the events which are coming. However, I am willing to change my viewpoint if future developments of doctrine in the Church as guided by the Holy Spirit, through the Pope and the Bishops united to him, makes that clear. This understanding of Mary as Co-Redemptrix, Mediatrix of all Graces and Advocate may need to be explored in a deeper way as a penetration of the mystery of Mary as the Mother of the Church. Thus the Vatican Council II's focus and proclamation of the title of Mary as Mother of the Church may be the doorway to a deeper understanding of the Marian mystery of the Church. This builds on the Temple and Tabernacle imagery of the Scriptures in regard to the mystery of Jesus, Mary and Joseph in an incarnational light. Thus these terms have an incarnational, eccelesiological and eschatological dimension.

Tablets of Sapphire and the Divine Will

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Yesterday I was reading from one of the Volumes of the Likutey Moharan of Rebbe Nachman of Breslov. In lesson 60 the Rebbe spoke of the second tablets of the Ten Commandments given to Moses which were made of Sapphire. 

What I found particularly interesting was that each tablet was six hand breadths by six hand breadths. Thus each tablet were 6x6 which equals 36 hand breadths. In our traditional imperial measurements this is about 3 foot by 3 foot. This is the number of Divine Will as I have discussed in other posts. The 36 Hanukkah candles are a manifestation of the light of the Divine Will. The Ten Commandments express the Divine Will in human action. According to one Jewish tradition Adam lived in Divine Will in the Garden of Eden for 36 hours.

The two tablets represent 36 doubled which is 72 and can be linked with Aaron and Moses and the 70 elders and the meal they ate on the Sapphire Pavement. The Catholic Bible also has 72 books (Jeremiah and Lamentations are considered one book) that manifest the Divine Will and Revelation. This can be linked the the measuring rod. The Greek word κανόνι means a rule or measure or level and translates the hebrew קְנֵח (kaneh) (a measuring rod).
"...The length of the rod is six cubits. Each cubit is six handbreadths. See, therefore, how all the lights are bound together in this light, which is called "All," since all are contained within it. There are six directions [the six ketzavot, alluding to the six sefirot from Chesed to Yesod, all of which are included in Yesod], and when they are all connected to one another, they make thirty-six, corresponding to the length of this rod [36 handbreadths]. (see the writings of Rabbi Moshe Hayyim Luzzato (Ramchal) in "The Future Temple" by Breslov Rabbi Yehoshua Starrett).
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The Hebrew Y-dna: A New Understanding in 2020

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Recently I have changed my understanding of the y-dna tree. Those who have read my ideas before know that I thought that the Israelite y-dna was R1b and the Edomite R1a. It wasn't until 2013 that I changed my mind. No doubt this interpretation reflected the continuing influence of my days as a devout British Israel believer from the age of 13 in 1977. When I first started to study the genetic evidence beginning around 2008 I soon realised that the my British Israel identification of the British Isles as mainly Ephraim was wrong and I at this stage realised the Gaelic R1b L21 was from the Davidic House of Nathan. I then thought that maybe the majority of the Anglo-Saxon R1b could be of the Tribe of Ephraim. However by 2013 I was realising that the facts seemed to be leading me to see that the R1a Slavs were actually Ephraim and that the Anglo-Saxon R1b belonged to the Tribes of Issachar and Zebulon. I had until very recently thought that IJ was the y-dna of the descendants of Ishmael but now I realise through more research that I may have been mistaken.

I now believe the Hebrew y-dna belongs to IJK y-dna and that all those that descend from IJ and K2 y-dna are male line Hebrews descended from Heber or Eber. K1 are the descendants of Joktan a son of Eber the father of the Hebrew people. R1b y-dna represents some of the Israelite sons of Leah (Reuben, Simeon, Levi, Judah, Issachar and Zebulon) and J y-dna is that of some of the clans of the Tribe of Levi and some of the Aaronites. R1a is that of the clans of the Josephite Tribes of Ephraim and Manasseh and the Tribe of Benjamin. The base of my understanding that R1b-L21 is Davidic ydna remains the same except that some Davidic while still R1b is not L21. Also that some of the Levite (and thus Cohen) ydna is R1b-Ht35 (L23+, L21- or Z2103) and some of the descendants of Moses are R1b V88 has not changed. Other Levite y-dna is J2 y-dna and some R1b ht-15. Some of the descendants of Aaron are also J1 y-dna. However R1b -P312 is the y-dna marker for clans of the R1b clans of the tribes of Reuben, Simeon, Issachar, Levi, Zebulon and Judah. R1b-U106/S21 is the marker for a clan of the tribe of Zebulon.

File:Haplogrupo N (ADN-Y).PNG
The Tribe of Nahor brother of Abraham of N Haplogroup

File:Haplogrupo O (ADN-Y).PNG
The Tribes of the sons of eastern Esau (Edom) of O haplgroup

File:Haplogroup Q (Y-DNA).PNG
The Tribes of western Edom, Moab and Ammon  of Q Haplogroup

If one believes in the evolutionary theory and its distortions of dna evidence then I suggest you stop reading immediately. This interpretation will only be accepted by those who believe that mankind is only about 6,000 years old and that Noah is the ydna Adam. Thus much that has been written on dna and its connection with actual history is distorted and needs to be realigned with the germ line rate of mutations rather than the fabricated ones based on evolutionary suppositions.  An understanding that realises that there is no constant mutations rate over history, that climate and environment affect the rate of mutation and that there can be group nova mutations across a haplogroup not just individual nova mutations especially in times of cataclysmic events and that solar phenomenon and radiation affects dating methodologies such as carbon dating and radiometric dating giving false readings both younger or older than the actual age, needs to be taken into account.


File:Haplogrupo G (ADN-Y).PNG
The Japhethite Tribes of Achon and Zeelo sons of Madai (Syrians)


The Japhethite Tribes of Chazoni and Lot son sof Madai

We know from Velikovsky, the Jewish traditions and the Bible that the time of Abraham, Isaac and Jacob was a time of great celestial happenings that may have seriously affected dna. I have come to the conclusion that the so-called IJK haplogroup is the ydna from the sons of Heber (the original Hebrews). G (M201) is the Tribes of Achon and Zeelo sons of Nahor and H (M69, M370) are the Tribes of Chazoni and Lot sons of Madai. Madai is the ancestor of F y-dna of the G and H clades which is Japhethite not Shemite as I once held. However it is possible that F-ydna is found among the descendants of both Japheth and Shem as IJK and F*, F1, F2 and F3 have the group mutations of F y-dna. This has caused the confusion in understanding the haplotree. Madai was the Japhethite clan that lived in the Middle East area with the other Shemite peoples. CF or FC y-dna is also found among all the descendants of Shem and among the descendants of the Japhethite Tribes of Madai and Gomer (ancestor of C y-dna). I would seem that these nova group mutations of CF and F among the descendants of Shem and Japheth must have occurred  sometime after the destruction of the Tower of Babel when the Shemites and Madai and Gomer were in the middle east area around the time of the destructions of 1654 BC. 

Thus Heber and his descendants until 1654 BC were not IJK themselves, they were ancestors of those people who received the nova group mutations associated with IJK y-dna. In fact all the Shemites and the Japhethites were of the so-called CT y-dna haplogroup whose defining mutations probably occurred in 1850 BC at the time of the Tower of Babel.



IJ represents some of the Israelite clans - J (P209) is the marker of some of the clans of Levi and some of the Aaronites and I (M170) y-dna is a marker of the Sarmatians and Vikings with clans from (I1 y-dna Vikings) Asher and Gad and from I2 y-dna (Sarmatians) certain clans of Naphtali and Dan branch out.

The I haplogroup of some of the clans of Israel from the Tribes of Dan, Asher, Gad, Naphtali.
File:Haplogroup J (Y-DNA).svg
The Levi Israelites of J Haplogroup

File:Haplogroup I (Y-DNA).PNG
The Viking-Samartian Israelites

Haplogroups M and S are haplogroups of Abraham's sons by his wife Keturah. K-M9 occurred after 1200 BC among some of the descendants of Joktan, Isaac, Ishmael, Esau, Nahor and Haran. LT (M298, P326) is found among the sons of Joktan son of Heber or Eber and the Ishmaelites (T y-dna). M ydna is also found among the Hazaras (2%) representing a small number of males leaving Australia with the Israelite tribes for Afganistan/Pakistan area in the 16th century.


File:Distribution Haplogroup T Y-DNA II.svg
The descendants of Ishmael of T Haplogroup

File:Distribution Haplogroup L Y-DNA.svg
The sons of Joktan of the East (L Haplogroup)

It would seem that God has marked the 12 sons of Israel with a y-dna identity that can be revealed in the latter days. R1b and J are the sons of Leah (Reuben, Simeon, Levi, Judah, Issachar and Zebulon, I1 are the sons of Bilhah and Zilpah (Naphtali, Dan, Asher and Gad), R1a, R1, R2, I2 are the sons of Joseph (Ephraim and Manasseh) and R1a- L664 and I2c the sons of Benjamin.


R1a lands of some of the Rachelite clans the Tribes of Ephraim, Benjamin and Manasseh

Both Judah (IJK ancestor of some of the clans of R1b) and Joseph (IJK ancestor of some of the clans R1a) are said to have had red hair as did Judah's descendant King David. Ephraim was blonde like his mother Rachel and Manasseh was red like his father Joseph. Red hair among the R1a Royal Khazars is due to their Khazar ancestry. Yair Davidi's book on the Khazars tells of ancient claims of Manasseh ancestry of the Khazars. The Khazars of R1a belong to the R1a-Z93 haplogroup which is of the Tribe of Eastern Manasseh. The tribe of Ephraim is R1a-Z283. The royal family of the Khazars, the Medieval Kings of Georgia, the MacDonald Lords of the Isle (descended from Somerled) however are from the Tribe of Ephraim (R1a-L176.1). It is interesting that the Medieval chroniclers claimed that the Georgian Prince David Soslan was a Prince of Ephraim. 




File:Haplogroup R (Y-DNA).PNG 

R1*-173 is the Manassehites (Josephites) who left Egypt with Pharoah Mentuhotep IV (IJK) and settled the Southern regions and the Americas

The early migration of the Egypto-Israelites to South-East Asia and Australia is confirmed by the remnants of Josephite y-dna (R1*-173) among native peoples there as well as in Northern Peru where King Mentuhotep IV of Egypt is believed to have finally settled after fleeing Egypt.



This new understanding of the y-dna tree will effect my previous writings about the Nephtalites and the House of Zerah Judah. I formerly saw R1b-U152 as Zerah -Judah which I now identify with Reuben. Zerah -Judah is R1b-M73 and is found among the Hazaras (ha Zerahs) and other groups in the far East. This however is only an identification of the physical ydna of the Israelites. The Jewish people and other Israelite communities are made up of people of diverse ydna and are no less Jewish or Israelite in their identity than those actually descended on the direct male line from the Patriarchs of Israel. 

The Tribe of Zebulon  (R1b-U106/S21) of the Heloni Clan


My own understandings of Ephraim have been radically changed which has been difficult to get my head around at times. Today the Ephraimite nations (which are the Birthright nations) are the Russians and Poles and other closely related Slavic nations (not Britain as I formerly believed). Slavic hostility towards Jews is well-known which is the biblical "envy of Ephraim" towards Judah (the Jews and the British, Scots and Irish). The British Isles Judahites are descendants of that part of Judah that was carried away with the Northern Israelites. The Assyrians divided these sons of Judah into two groups -one group were sent to the Mountains of Media in the South and the others into the North with the Tribes of Issachar and Zebulon.

Many apparitions of Our Lady speak of Russia as the nation that would bring the most glory to God. Was she alluding to the Birthright blessing? The British Isles could well be called the Davidic Isles and is truly as Shakespeare wrote:  "...This royal throne of kings, this sceptred isle, this earth of majesty, this seat of Mars, this other Eden...". 
The Tribe of Reuben (R1b-U152/S28)

Many years ago, before the advent of dna studies, I had come to believe from my study of history, archaeology,  legends, myths etc that the bulk of the Europeans were physically descended from the Israelites. With this new understanding I have returned to the opinion that the bulk of the European peoples are physically Israelites on their y-dna lineages.

The Kuki-Chin-Mizo Jews are in fact not descendants of the Tribe of Manasseh on their male line but many of them are descendants of the Edomites of O-M268. Their ancestors may have been part of the military forces of the last King of Israel, Osee (Hoshea), who led Eastern Manasseh (R1a-Z93). Osee is an ancestor of the Japanese Samurai according to others. It would seem that many Koreans and Japanese are also descendants of Edom. It would seem that the Nias of Indonesia and the aboriginal Taiwanese belong mainly to the Edomites. The people of Thailand are mainly of Edom. 


It is interesting that Q is found among the Afghans (Pashtuns). Q1a is the y-dna of the Ammonites (Q1a2) and the Moabites (Q1a1). Q1b is the Reuel clan of Edom. 
One group of Q is found in Norway. In the past I had thought they were Benjamin. This same group of Q is found among many Jewish men as well. I2c is from the Tribe of Dan . The wolf was a symbol of the Normans (and many British Israelites claimed their descent from Benjamin). R1a-L664 is descended from the Tribe of Benjamin. In the past I thought they belonged to Manasseh. I2c is also found among the Xiongnu in Mongolia in bodies tested at Egyin Gol.

The early Ammonites found in East Asia and the Americas came from a dispersion after the time of destruction of the First Temple. The American Indian Q1a2 is closely related to that found in the Yemenite Jews. It would seem that a branch of Ammon (Q1a2) headed in to South East Asia even as far as Bali and may have been part of the Sundaland homeland (Mu) before its sinking. One branch of these Ammonites then crossed the Pacific Ocean to South America.


Western Edom (Reuel), Ammonite and Moabite y-dna (Q).

It would seem that some of the Edomites at the time of Ezra and the Maccabees (Q-L275) converted to Judaism. Some of the Ammonites moved to the north Eastern Siberia and across into North America (Q-MEH2). From this new Ammonite Kingdom a branch moved South from Siberia into the Chinese Empire (Q-M120), another branch back into the Middle East (Q-M25). A third branch moved from the Siberian Kingdom to South East Asia (Q-M346). Some went to South America and there descendants are found in the Andes and Panama.

Some years ago I realised that some of what had been written about the Tribe of Dan, Danaan etc in Europe had nothing to do with Dan but referred to the Daughters of Dinah (Diana/ Dona/ Dana) the feminine Tribe of Israelite women.
I1a2 represents some clans of western Gad (especially S4713 with its downstream clades of Z73, L573 and L803) and Dan (especially Z140). I1a2- Z60 is a marker for many of the clans of the Tribe of Gad. I1a2-Z138 y-dna most likely belongs to the Tribe of Gad (the Goths) as well as Y22033. I1a2-Z382 and its parent Z2040 y-dna is most likely a subclade of Gad as is Y12342. However it is likely that some P* is also from the Tribe of Benjamin but misplaced in the y-dna tree.

Familypedia states: "...Besides the typically European/South Asian Haplogroup R and South-Central Siberian/Native American Haplogroup Q, other patrilines derived from Haplogroup P-M45 are labeled for sake of convenience as Haplogroup P* and are reported to have been found at low to moderate frequency among modern populations of Central Asia, Siberia, East Asia, and the Russian Far East. There is a conspicuous presence of Haplogroup P* on the Isle of Hvar in theAdriatic Sea off the Dalmatian coast of Croatia, which may be due to historical immigration of Avars from Central Asia. There have also been reports of Haplogroup P* from samples of Ashkenazi Jews, Native Americans, and some populations of South Asia and Oceania, but it is not entirely clear whether these were truly Haplogroup P* or rather instances of a rare haplogroup derived from Haplogroup P, such as Haplogroup R2 or Haplogroup Q." This may in fact part of the y-dna of Benjamin.

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