Today I was reading an article about the unique Greek word kecharitomene (fully graced) that only appears once in the Greek Scriptures. When the Archangel Gabriel greets Mary as Kecharitomene he is not referring to the Incarnation as she has not as yet given her fiat or yes. Kecharitomene is not a noun or adjective. It is a verb in its perfect past participle form. Thus we can say it is referring to a continuing grace that has its origins in her perfect past. The origins of her perfect past refers to her Conception which is perfect or immaculate.
Father Giacinto Marie Dagesse in his wonderful article "Who are you, Kecharitomene? You are the Immaculate Mediatrix of all Graces" writes: "Now, conception indicates a beginning or origin. It is the very movement from potency to act realized. And so, fully in accord with the mind of the Church, we may rightly associate these two personal and actual identifications: Kecharitomene and the Immaculate Conception...The Church teaches: "God, by the one and the same decree, had established the origin of Mary and the Incarnation of Divine Wisdom" (Bl. Pius IX, Ineffabillus Deus). This "origin" of Mary surely refers to her Immaculate Conception...".
I began to ask myself: when was this "one and same decree" conceived and then spoken. It is obvious that is was conceived in the mind of God in Eternity. When did this decree enter time? It was spoken forth in the Beginning of Creation. In Hebrew the word beginning is "reshit". Thus this first origin or beginning of Mary is alluded to in the first word of the Bible Bereshit which means literally "with or in beginning". Thus the word Bereshit refers to the concept of the Immaculate Conception and the Incarnation being in the mind of the Creator and being the template or blueprint for his creating of all Creation. In this sense we can say with St. Hildegarde that Our Lady of Wisdom (Sophia) is in this sense the co-|Creatrix as well as Mediatrix of all Graces and Co-Redemptrix from all Eternity in the mind of God.
Bereshit can also be read as Bat Reshit or Daughter of Beginning. The Jewish rabbis associate the concept of reshit with Wisdom based on the verse in Proverbs 9:10: "The fear of the Lord is the the Beginning of Wisdom..". They often interpret Bereshit as "With Wisdom or In Wisdom God created the heavens and the earth." The Ramban (Nachmanides) writes in his commentary on Genesis: "...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 comtemplated 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 Midrashim above have one meaning...." The Ramban reveals that this Bat Reshit (Daughter of Beginning/Wisdom)is the feminine blueprint (umanuta)of Torah in which Moses gazed and beheld the divine mysteries of the Torah.
Bereshit could also be seen as Beit Reshit- the House or Home of Beginning. St Lawrence of Brindisi refers to Mary as a House of Prayer, a House of Sacrifice and a House of Holiness (see the article by Father Rosario Sammarco entitled "The House of Sacrifice").The first letter of Genesis "beit" is associated in Judaism with a house and also a woman who is the custodian or Lady Mother of the Home. The Kabbalah also associates the concept of the female Wisdom or Understanding called Binah with the concepts of Mother, Heart and Prayer as the heart of the Mother that prays.
As the House of Prayer or Mystical Temple or Dwelling Place she is the model of the Universe and a conceptual or metaphorical co-Creatrix in the immemorial past. As the House of Sacrifice she is the Co-Redemptrix in the memorial present of the Eucharistic Sacrifice. As the House of Holiness she is the Mediatrix of all Graces which culminates in the grace of Living in the Divine Will on earth as in Heaven which has an eschatological focus.
Thus the light of Genesis 1 is that Primordial Light of the Mysteries of the Immaculate Conception and Incarnation that are hidden in the darkness and primordial waters of Miriam's Well on the twilight between the first and second days. These are the two lights that are one light which Lucifer and his Angels wouldn't receive and pass on.
The Ramban states that the darkness (khoshek) mentioned in the second verse of Genesis is a different darkness than the darkness mentioned further down in verses 4-5. The first darkness is the uncreated male darkness (v'khoshek)and the second darkness is the created female darkness (hakhoshek). The 'vav' at the beginning of this first mention of darkness alludes to the male and the 'hay' on the second one reveals the female darkness. This male darkness that is connected or veils the face over the deep (Jesus) can be associated with the concept of the protection of the Father.
The Father refers to God the Father and also on another level to the Shadow of the Father the Tzadik Joseph. Thus this conceptual dark Shadow of the Father who is Joseph in Eternity hides or protects the lights of the Immaculate Conception and Incarnation hidden in the dark waters (the female darkness and waters) of Miriam's Well which is also the Mystical Womb from before the Dawn. Our Lady is the Mystical House of Reshit and St Joseph is the protecting Master (or Husband) of this House (or Home). Rebbe Nachman teaches that one can rearrange the letters of BeReShiT to RoSh BeiT (the Head or Master of the House) which he refers to the concept of Joseph.
Rebbe Nachman of Breslov proclaims Joseph as the Hidden Tzadik who is the Master of the House (Home) in Likutey Moharan 67. "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 surrending his self to become part of this Tzaddik's soul, will have his eyes opened, and he will be able to see."
Rebbe Nachman concludes: "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."
Thus Genesis 1 in a hidden or mystical manner reveals the concepts of the mysteries connected to the Holy Family of the House of Nazareth who actualize the potential of these primordial concepts in the realities of time and history. Jesus is the presence that dwells in this House, Joseph is the Head or Master of this House, Our Lady is the House and Luisa Piccarreta is the mystical bed and bedrock of the house. This House is the Kingdom of the Divine Will which is also called the Kingdom of Holiness.