The Hebrew term da'at is an experiential knowing rather than a purely intellectual knowing. It is the true gnosis not the false gnosis of the Gnostic heretics. The term is associated with the sexual knowing and thus is appropriate when referring to the mystical or spiritual marriage which is a virginal nuptial act. St Teresa of Avila teaches that this mystical marriage:

“might be compared to water falling from the sky into a river or fountain, where the waters are united, and it would be no longer possible to divide them, or separate the water of the river from that which has fallen from the heavens. Or like a tiny stream, which falls into the sea -there is no possibility of separating them.” (St. Teresa of Avila The Interior Castle (1945): 109).

Thus the heart of the loved bride (kallah) hears and treasures the secrets and mysteries of her beloved Bridegroom (chatan) that flow forth from the Divine heart as the Radiance or Zohar Light. St Teresa proclaims that these whispered love secrets:

“...are the touches of His Love, so suave and penetrating. When you receive these impulses, remember they come from this innermost mansion where God dwells in our soul, and praise Him greatly, for certainly this message or order of the king is His own, written with so much love, and in a way that reveals His wish that you alone shall read the writing and know what He is asking of you” (St. Teresa of Avila The Interior Castle (1945): 113).

In this elevated state of mystical marriage, union and knowing, all is free flowing nuptial graces and rests in the intimate and romantic silence that transcends words and even thoughts. St Teresa describes her own mystical experience of this union with the Divine Bridegroom:

“Here, the understanding need not stir nor seek for anything more; the Lord who created it, wishes it now to be at rest, and only through a little chink to survey what is passing in the soul. This scene may be lost to it at times, or it may be permitted to see it, but only for a very short interval because the powers and faculties are now suspended; they are simply not working, but remain as if wonderstruck” (St. Teresa of Avila The Interior Castle (1945): 114).

This mystical and virginal nuptial union is consummated with the Mystical Kiss that unites the soul to God,

“God grants these sublime and intimate interior states when He binds the soul to Himself, with that Kiss that the bride asks for.”

She in referring us to the opening of the mysteries of this mystical marriage in the Song of Songs 1:1:

Let the Lord kiss me with the kiss of His mouth, for Your breasts are better than wine, etc
It will seem to you that there are some words in the Song of Songs that could have been said in another style. In light of our dullness, such an opinion doesn’t surprise me. I have heard some persons say that they avoid listening to them...
O my Lord, how poorly we profit from the blessing You grant us! You seek ways and means and you devise plans to show Your love for us; we, inexperienced in loving You, esteem this love so poorly that our minds, little exercised in love, go where they always go and cease to think of the great mysteries this language, spoken by the Holy Spirit, contains within itself. What more was necessary than this language in order to enkindle us in His love and make us realize that not without good reason did He choose this style. (Meditations on the Song of Songs: Ch. 1, nos. 3–5)

This seventh mansion of St Teresa's interior Castle can be linked to the Jewish level of soul called Zer Anpin (Small or short Face alluding to the human nature of the Messiah) and seventh word of the Bible haAretz (the earth) and the Sabbath day of Rest of the Creative week in Genesis 1.

St Bonaventure in his writings alludes to the bride (kallah) in the Song of Songs and the mystical reading of the spring and rivers of Genesis as well as to the Psalms and the Wisdom literature and the New Testament. He weaves like a mystical basket weaver all the holy texts into a new insight or expression of Torah or the Word of God. Was St Bonaventure from a family of French Jews called Fidanque who left the area of Narbonne in 1182 for Italy and adjusted their surname to Fidanza? The surname means one who has faith or trust (emunah).

Arise, then, bride of Messiah, be like the dove that nests in the rock-face at the mouth of a cavern, and there, like a sparrow which finds its home, do not cease to keep vigil; there, like a turtle-dove, hide the fledglings of your chaste love; place your lips there to draw water from the wells of your Saviour. For this is the spring flowing from the middle of paradise; it divides and becomes four rivers, then spreads through all devout hearts, and waters the whole world and makes it fruitful.

Tikkun 13 of the Zohar Tikkuney mentions the Mystical Bride in the context of the Divine melodies of the Divne Song:

11. And with them does the King say [Var. the King comes],
to the bride:
(Is. 10:30) Lift thy voice in joy, O daughter of the waves(galim)
– daughter of ten ‘rollings’(galgalim),
through which YOD HE VAV HE ascends in ten forms of music,
and with the four living ones(chayot) that ascend, [This alludes to the four living ones or creatures called Chayot symbolised by the Man, Lion, Ox and Eagle who are Yeshua, Miriam, Yosef and Nukvah or Luisa]
[Var. which are] of YHVH [Var. YOD HE VaV HE]
– with simple song, doubled, tripled, quadrupled
– which is YHVH.

12. For its sound ascends like the waves (gali) of the sea (yam)
– and the waves (gali) of the sea (yam) above are ten circles (galgalin or galgalim), [This alludes to golgotha or Gulgata (the skull) and to Galilee. Galgalim גלגלים can be read as galgal yam גלגל ים(Circle of the Sea) or mi galgal מי גלגל(who is the Circle) which alludes to the Circle the Mystical Bride (face upon the waters) makes around her Groom (face upon the deep).]
and upon them it is stated:
(Song. 5:14) His hands (yadav) are wheels of(gelilei) gold, filled with tarshish (a precious stone either yellow jasper or golden beryl which is also known as heliodors which is Latin for 'gift of the sun').
With two arms of the Daughter, and in which there are six parts [the hand, the lower arm and the upper arm which visually is reflected in the lamed ל],
and they are ‘the six levels of the throne’:
(1 King. 10:19) Six ‘degrees’ to the throne.[alluding to 36 or lamed vav לו the number of Divine Will when we see the lamed degrees mentioned above added to the six mentioned here]

103. After the arrow penetrates its liver,
seed ‘shoots like an arrow’ towards the bride.
Yod is the seed that is drawn from it,
and this is a Zayin.
And it is stated of it: (1 Sam. 20:20) ... as though I shot at a target,
– and this is the ‘the eye’s daughter’,
a receptacle for zera (seed),
which is most certainly the letter ז (Zayin).

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 Moharan I:49:5 the Rebbe teaches:

"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]..."

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.

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. The passage in Malachi alludes to this Tzaddika when 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. These literary images or icons all give a hidden Eucharistic and Marian meaning to the texts.

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. 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.” This is linked to the sun chariot psalm mentioned above, as well as others. The chanting or reciting of certain psalms will become central to Rebbe Nachman’s universal tikkun and 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.

In the famous poem by Sir WalterScott he speaks about this Mysical weaving by the Lady of Shalott.

There she weaves by night and day
A magic web with colours gay.
She has heard a whisper say,
A curse is on her if she stay
To look down to Camelot.
She knows not what the curse may be,
And so she weaveth steadily,
And little other care hath she,
The Lady of Shalott.

...But in her web she still delights
To weave the mirror's magic sights,
For often thro' the silent nights
A funeral, with plumes and lights
And music, went to Camelot:
Or when the moon was overhead,
Came two young lovers lately wed:
"I am half sick of shadows," said
The Lady of Shalott.

Rabbi Krokeffer may have been the leader of a group of Prague Sabbateans who later became followers of Eva Frank, the daughter of Jacob Frank the Jewish Catholic Tzadik or Rebbe. However, this Rabbi Krokeffer may have instead been Rabbi Yosef of Pistyn (1665-1743) and the use of the surname of Korff by his descendants may be a contraction of Krokeffer. Thus krokeffer and korff alludes to Korb vever (basket weaver) which does not refer to a literal basket weaver but to one who weaves mystical or kabbalistic meanings from Scripture and Talmud and gives new life to them. The surname Korff and its variants is found in Westphalia in Germany which must have been the origin of this family before moving further east. His wife was known as Yente the Prophetess. The name Yente also alludes to the Hebrew word tene (first fruit basket) as well as the Worthy Woman of Proverbs 31:13 who weaves with her hands. This basket weaving is described in Hasidic circles as the bringing down of the Divine Light or Will by adoration, prayer, meditation and contemplative study and placing it in stable spiritual vessels or acts symbolised by the tene (first fruit basket).

In a sense, Hasidic Judaism sees Ratzon (Divine Will) as first philosophy without using that terminology. This is also true of the teachings on Divine Will in the writings of the servant of God Luisa Piccarreta. The Jewish Hasidic Rabbis connect the Hebrew words Eretz (land) and Ratzon (will) and the concept of desiring (ratzah) or running (ratz) to do God's Will (Ratzon Elohee). Thus to live or dwell in the Holy Land (Eretz Yisrael) is a type (bechinah) for living in Divine Will or desiring (ratzah) to receive the grace of living in the Divine Will whereas in the Diaspora or Galut one follows or runs after (ratz) the Divine Will. In the Galut one runs and pants like the deer seeking water whereas in Eretz one soars, floats and flutters like the Eagle.

The concept of running and rolling in Divine Will is connected to doing rounds in Divine Will. Thus there are those who run after (follow) and those who run in or within the Divine Will (doing the rounds).

When one desires in Divine Will, one is in that place (makom), whereas when one follows the Divine Will, one has to struggle and run like a deer. Whereas the one who lives in Divine Will leaps like the Stag over the mountains, the one who follows has to run or trudge up the narrow mountain path and down the other side.

Those who are followers of Divine Will partake in the Divine as servants or adopted sons whereas those who live or dwell in Divine Will partake of the fullness of the Divine as first-born sons and daughters. They spiritually weave in Divine Will first-fruit baskets (tene) in order to have vessels that can hold the fruit (miztvot done in joy for the sake of doing God's Will). They participate in the Divine Will work of tikkun olam (reparation of the world/universe or the Virgin's reparation).

Those who follow the Divine Will make mystical ascents and descents and they run and go and are like occasional lovers of the Divine King. They live a spiritual life that seeks to go from littleness (katnut) to greatness (gadlut). They seek to do grandiose things for God and to see the bigger picture. They focus on cultivating the virtues in their life in order to become a holy and great saint.

Those who dwell in Divine Will live in mystical reality in a permanent and constant manner and are the Chaverim or constant companions of the Divine King. They are not just Tzaddikim but they are also Kedoshim and Lamed Vavniks. They desire to go from littleness (katnut) to the littleness of littleness (katnut d'katnut). They desire only what God desires and they love to do little things for God. They are a newborn in Divine Will and don't even think of whether they have virtues or not and are content to be fools of the Messiah.

Eruvin 54a also speaks of the flesh and blood which Rebbe Nachman in other parts of the Likutey Moharan will discuss from a messianic perspective. Rebbe Nachman doesn't just read and engage with the surface meaning of the Written Torah, Talmud or other Jewish sources but he weaves them together to give ever deeper and higher Messiainic meaning to those texts. This is his process of Likutey or gathering of wisdom which I have discussed in other writings of mine.

This lowliness (shiflut) which is found in the Messiah and his Mother is explained by Rebbe Nachman to have four levels in order to ascend Mt Tabor. The first is lowliness in regard to those who are greater than you, lowliness to those who you consider equal with you, and lowliness to those who you consider inferior or wicked and lastly to consider one's self the lowest of the low (katnut de Kanut). The Hebrew for the Aramaic katnut de katnut is katan she-bi-k'tanim (קטןשבקתנים).

It is only then that one is truly worthy of the Living Torah and Glory who is the Messiah of Mt Tabor under the form of the breaking of the bread. In order to become an Adam and ascend the mountain, one first needs to break their arrogance or pride in the wilderness or desert (midbar). One descends, first to their friends (Chaveri) who are in the muds of the deepest valleys, and thus one dirties or spoils their garments by becoming a victim soul or Adam for them, in order to elevate them from their filth.

Partzufim is a term found often in discussions of Jewish Mysticism. Partzuf means the face (anpin/ panim) or persona. The Jewish term for panim (face) includes not just the outer appearance of the face but represents the inner person who reveals himself through the face. The three highest partzufim are associated with the three heads of the Divine Will and the three Tzachtzachot (sparkling lights) within the Godhead. They are called in Judaism Arich Anpin (or Atika Kaddisha); Atik Yomim; and Zeir Anpin. These partzufim are uncreated and of one Divine essence (atzmut).

In Jewish tradition Dumah is the Archangel of Silence who has dominion over the wicked dead. He is silent because they have no one to plead for them because they freely chose to reject truth and the Divine Will. Thus the Mashiach (Messiah) tells Luisa that remaining silent about the truths of the Divine Will is forming a metaphorical tomb (kever) and thus leaving souls in the tomb of the human will (ha-ratzon ha-anoshi or ratzonha-Adam) or word (ha-milah ha-anoshit or Davar ha-Adam), it would be as if the Mashiach ben Yosef (Messiah son of Joseph) had not risen from the dead.

Zohar 1:62b discusses Gehinnom, Sheol and Avadon (avaddon). The Gemara gives Gehinnom seven names which some consider to be seven levels of Hell or Purgatory. The Zohar states that Sheol is the lowest part of Purgatory and from there souls can still rise to Gan Eden (the Garden of Eden) but Avadon (Abadon) is the bottom and from there souls are lost and cannot rise.

Sheol, Avadon, Beer Shachas (Well of Corruption), Bor Sheon (the Horrible Pit), Tit ha'Yaven (the Miry Clay), Tzalmaves (Shadow of Death) and Eretz ha'Tachtit (Netherworld) - are the seven names of Gehinnom. In tractate Erubin 19a Rabbi Joshua ben Levi refers to these seven names. The Midrash on Psalms refers to these seven realms of the underworld as Sheol, Avadon, Tzalmavet, Eretz haTakhtit, Eretz ha Neshiyah (land of Forgetfulness), Gehinnom and Dumah (Silence).

In Zohar Pekudei it links these seven realms of Gehenna with the seven chambers of the Evil Realm of Satan.

" Rabbi Shimon opened the discussion with the verse: "But they, like Adam have transgressed the covenant" (Hoshea 6:7). Who will remove dust from your eyes, Adam, if the Holy One, blessed be He gave you one precept and you could not keep it, for you were enticed by the wicked things with which the evil serpent seduced you, as is written, "the serpent was craftier" (Beresheet 3:1). Hence you were seduced by it, and brought death to you and all your offspring.

Come and see: Whoever is seduced by it, and goes down to it, he will be lost in an instant...There are several aspects and grades to the Evil Inclination, which are the Satan, the Angel of Death, and the Evil Inclination. And we explained that though it is called by those names, it has seven names: the Satan, unholy, foe, a stone of stumbling, uncircumcised, evil, northern. These seven names correspond to the seven grades of its chambers, all of them on the side of defilement, as we said, and to the seven names given to Gehenom, where the wicked are condemned. These are: pit (Bor), grave (Shakhat), Dumah, gruesome mud (Tit haYaven), Sheol, shadow of death (Tzalmavet), a nether land (Eretz takhtit). These are the seven departments of Gehenom corresponding to the seven names of the Evil Inclination.

Here we explained that as there are grades and chambers on the side of holiness, so there are on the side of defilement, all of which abide in and rule the world on the side of unholiness. Seven chambers, corresponding to the seven names of Gehenom. All of them stand ready to condemn and defile the wicked of the world who clove to them, and did not keep away from them, while in this world...

These seven chambers, the seven departments of Gehenom, are called 'twelve months'. As there are twelve months of holy grades on the side of the Faith, so the Other Side has twelve months, to which the wicked are condemned, and their souls are sentenced to. Happy is the portion of the righteous who keep their feet in this world away from their gates, to be saved from them in that world."

Zohar Pekudei then goes on to describe these seven chambers or realms. The first is the beginning of the Yetzer Ahra (Evil Inclination)called the 'the pit empty of everything' in which one meets the demonic Prince Dumah (silence). This pit contains demonic snakes and scorpions that torment the soul.

"The second chamber is darker than the first chamber. It is called 'grave', corresponding to the name 'unholy', just as the first chamber is called 'pit' corresponding to the name 'the Satan'. And this one is called 'grave' in relation to the name'unholy'. This chamber has three openings."

This second realm is where many sexual sins are punished.

"The third chamber is dark and somber, for there is no light in it whatsoever. It is darker than the first. It is called 'Dumah', corresponding to the name 'foe'. There are four openings to this chamber, one on this side, another on that side, and so on...The fourth chamber is called 'debt'. This is the gruesome mud, corresponding to another name, a stumbling stone, and all is one. It is 'debt', all the sins of the world, the balancing of the sins...

The fifth chamber is called 'Sheol', corresponding to the name of the Evil Inclination, uncircumcised, which we explained to be the secret of the foreskin. In this chamber there is one opening, and a chief in charge over it. The duty of this chief is to stir up accusations upon the world. This spirit is called 'enmity', after the name of the opening, enmity. This is understood from the verse, "and I will put enmity between you and the woman...". There is a spirit in this chamber who rules everything. He is called 'robber' (Heb. shoded), and is a "wasting (Heb. shod) and destruction" (Yeshayah 59:7)."

"The sixth chamber stands above the rest of the lower chambers. There are four openings to this chamber: one is called 'death', one 'evil', one 'shadow of death' and the last one 'somber'. These four openings are there to cause evil, and comprise everything...The seventh chamber is the chamber of the dregs of wine, to drink one's fill,as it is written, "and he drank of the wine, and was drunk, and he was uncovered" (Bereshit 9:21). The pressing of the grapes, the bad grapes, is done here, and it becomes foaming wine, the dregs of the wine. There is no one who drinks of them without bringing death to himself.

Of this wine Eve gave her husband a drink, thus putting him in this chamber, as we learned that she pressed grapes and gave him to drink, thus bringing death to him, and to the whole world after him. In this chamber are the unholy souls, who descend upon all those who cleave to this side. The defiled spirit, who descends upon those of this side, comes from here. As for those who strayed from their way in the world and practiced prostitution where they should not have, and shunned the way of truth, when one cleaves to the side of the Evil Inclination by harlotry, a spirit of defilement comes out of this chamber to defile him and the child he begot."

Today many Jewish authorities try to down play the traditional Jewish understanding of Purgatory and Hell. However it is clear from the sources that while Gehenna includes the concept of purgatory - it also contains a realm of eternal loss in fire called Avadon which equates with the Catholic understanding of Hell.

The "All" (Kol) represent the 10th sefirah of Malchut (Kingdom) and Shekhinah (feminine Presence). This light that unites all the sefirot (emanations/ attributes and mentalities) from Keter (Crown of the Divine Will) till Malchut (kingdom) is called the Kingdom of the Divine Will and the Kingdom of Holiness. This is the primordial light of Genesis 1:2 according to Rabbi Dovid Brown that he connects with the 36 hours that Adam lived in Divine Will in the Garden of Eden on the sixth day until the Sabbath.

The ‘Yosher’ is the visible manifestation of the invisible deity in his 10 chief Attributes. This is visualized as a Divine Man or Body and it is also called the Tree of Life. St Louis de Monfort calls Mary the mirror of the Tree of Life. God’s Attributes are infinite but the Jewish tradition groups them into 10 types or emanations. They are called the Sefirot. The root of Sefirot is SPR (samech peh resh), which is connected with the words for counting (numbers), book and Sapphire. In a sense the Sefirot are the source of all mathematical knowledge (counting), the Sefirot are also the divine Book or Living Torah and the Sapphire (Blue) Sea in Heaven is linked to the Sefirot. Each one of the 10 Sefirot are seen as crowns, garments, fruit and mirrors of the Divine King – YHVH.

Miriam is the Mother of Mercy and is the perfect mirror (Mariah) of the 13 attributes or aspects of Mercy (Chesed). 13 is the number of Our Lady of Fatima as well as Queen Esther, who in turn is a type of Our Lady. The numbers one (echad) and love (ahavah) also are numerically 13 in Hebrew. Esther means star and Miriam ha Kedosha is called Star of the Sea (Stella Maris) in Catholic devotion. In many European languages the first part of Our Lady’s name MR means Sea i.e. Mer, Maris and in Hebrew the last part of her name means Sea (yam). The Sea in Genesis is called Mayim (waters) below and Genesis also describes the waters (mayim) above. Kabbalah calls these waters the Spiritual Waters.

These spiritual waters are seen as the colour blue or sapphire and this is the colour of Miriam. These spiritual waters (mayim) are associated with the Sefirah of Chesed-Mercy. These spiritual waters flow forth from the Blessed Sacrament through the heart of the Mother (Imma/Em) Miriam. Miriam can thus be called ‘Sea Sea” or ‘Waters Waters’. Heaven (Shamayim) is called in Bahir 59 Sham Mayim–‘There is Waters’. And ‘Heaven’ in the Kabbalah is also a name for Zer Anpin- the Son. Heaven is also called Esh Mayim in Bahir 59 which means ‘Fire Waters’. Thus the Attribute of Gevurah-Din (Power/Judgement) contains ‘waters combined with fire’. Without the waters Gevurah becomes the fire of Gehinnom on the Sitra Ahra (Other side or Evil Side). This all has its base in the mystical reading of the section of the Torah in Exodus (Shemot) which speaks about Miriam and the Sea of Suf.

“And they will see the God of Israel [vayiru et elohay], and under his feet the likeness of a brickwork of the Sapphire (v’takhat raglayv c’maaseh livnat hasafir], and it was like the essence of Heaven in purity [vuk’etzem hashamayim latohar]” (Exodus 24:10).

This verse is discussed in the Jewish mystical commentary called the ‘Zohar’. In Zohar 125b-126a Mishpatim it is discussed in regards to Moses being privileged to behold the mysterious Mother called Shekhinah, who is to be the Sanctuary in which God himself would dwell. The whole of the revelation to Moses on Sinai refers to this mystery of the heavenly sanctuary who is to come to earth and is to be symbolized in Tabernacle and Temple. She is this brickwork (pavement) of the Sapphire Stone, which is also described as a blue sapphire sea symbolized in the tabernacle and Temple by the laver (or copper sea) filled with water in the courtyard. This laver’s brim is shaped like a rose (shoshan) Magen David cup.

Zohar 126a links this ‘Likeness of a Brickwork of the Sapphire’ with the ‘Likeness of the Palm Tree’ in the Song of Songs. “This (zot) thy stature (komah) in the likeness (demut) of a Palm Tree” (Song of Songs 7:8). The copper bases of the large laver and the ten smaller lavers are decorated with Palm Trees (see 1 Kings 7). Rabbi Judah discusses this verse:

“What love has the Holy One given to the Lady of Israel (Kneset Yisrael) in that He never separates Himself from her, but is perpetually and perfectly united with her, even as a Palm Tree in which male and female are one in complete and continuous act of union” (Zohar 126a Mishpatim).

The word sapphire (safir) alludes to the 10 Sefirot which includes the 22 paths of the alef tav (et). The large copper sea in the Temple is 10 cubits and there are 10 smaller lavers, which also reveal the mystery of the 10 Sefirot as the alef tav of the Divine Man who is ‘et Elohay’ and his Mother who is the mirror of these 10 sefirot with 22 paths. Rabbi Isaac links the brickwork of the Sapphire of Exodus 24:10 with the sapphire stone of Ezekiel 10:1 and the living being (Chaya) of Ezekiel 10:20.

“And I will look and see in the Rakia (firmament) [vaereh v’hineh el-harakia] which is over the head of the Cherubim [asher al-rosh hak’ruvim], the likeness of a sapphire stone [c’even safir] as a mirror likeness of a throne [c’marah d’mut kise] visible over them [nirah alehem]” (Ezekiel 10:1).

The Zohar reveals that besides the two Chayot called the superior male Chayah (Metatron/Yeshua) and the little female Chayah, there is a ‘very little Chayah’. These Chayot are connected with the mystery of the Galgal (wheel) in Ezekiel and Isaiah and the rounds (galgalim) in the yehiot (fiats) of Creation, Redemption and Sanctification.

“… ‘This is the Chayah which I saw under the God of Israel by the river Chabar’ (Ezekiel 10:20). Now, which chayah is here indicated? Rabbi Jose replied in the name of Rabbi Chiya that the reference is to the little Chaya. ‘But is there such a little chayah?’ ‘Yes, assuredly there is. There is a little one and a superior one and there is also a very little one. This (very little one) is alluded to in the last part of the verse under discussion: “And under his feet a likeness of a brickwork of Sapphire (or sapphire stone)’. What was this [very little one] which they saw? They beheld the precious stone which the Holy One will build the future Sanctuary, as it is written: ‘I will lay thy stones with fair colours and lay thy foundations with sapphires’(Isaiah 54:11)”

(Zohar 126a). ‘His feet’ refers to the superior Chayah who is El Chai himself the God of Israel. The ‘ likeness of a brick work’ refers to the little Chayah who is the Lady of Israel (Matronita). The ‘Sapphire Stone’ is the ‘very little one’ (Piccaretta) from whom the future Sanctuary or era of Sanctification shall be built. The name Luisa (written as Luisia) can mean ‘be Yeshua’. LiYeshua or l’ishua means ‘for Yeshua’. At the level of the Redemption we are li Yeshua ‘for Jesus’. At the level of sanctification in Divine Will we are lu Yeshua ‘be Jesus’. Alternatively Luisa can be rearranged as L’ishua which means “for Yeshua”. Luisa can also be read as luisha ‘be Isha’ ‘be Woman/spouse’. Isha (Woman) refers to the Mother of the Messiah in Genesis 3:15. Luisa in being Yeshua (Jesus) and Miriam ha Kedosha (Mary) reflects the sefirot (sapphires /attributes/ emanations) which are the foundation stones of the Era of Sanctification.

The other Chayot are those souls who live in Divine Will like Luisa Piccaretta. These Chayot frolic (shasha) in the Divine Seas of the Mother living in Divine Will. All the Chayot are intricately linked to the superior Chayah who is the Divine Will himself (see Zohar Beshalakh 48a). The Zohar Beshalakh 50a speaks about the level of Redemption or Salvation (Yeshua) which is associated with the Tzadik (righteous One) but the Rabbi’s also realize that there is a higher level (of living in divine will) which has not been revealed in this world in their era.

This Sapphire stone is linked to a mystical brick, which is the impression of one of the bricks of the persecution in Egypt. This brick is the one placed under the feet of the Shekhinah who is herself like a brickwork. This mystical brick is hidden under the Lady of Israel’s feet until the time when she is to be revealed as the beautiful Sapphire radiating all the attributes (sefirot) and sanctities of Living in the Divine Will. She will be the footstool of Our Lady and the foundation brick of the renewed Sanctuary or Temple of the New Covenant, which is the Fiat of Sanctification. This Brick (Luisa Piccaretta living in Divine Will) would be revealed firstly in the time of persecution and bitterness that precedes the spiritual burning of the Temple of the new covenant back to its foundations.

The Zohar explains this mystery by telling a story of a Hebrew woman in Egypt who hides her child under a brick. Our Lady Miriam of Sorrows is that Hebrew Woman in Egypt and her baby is her Son revealed at the level of Living in Divine Will, which is the level of the Christ child or baby. This mystery is hidden, by the hand of God [the hand of the male Cherub], under our Lady’s feet until the appointed time. Brick in Hebrew is lebenah and labanah is moon. Here it reveals that the Shekhinah and the brick are working and living in total union. In a sense Luisa is the moon or brick under the feet of Our Lady, who is the brickwork or radiance of the moon. Luisa is the Sapphire and Our Lady is the radiance (zohar) of the Sapphire brick or stone.

“Rabbi Chiya [the rabbi who also revealed the mystery of the ‘very little one’] said: ‘The sapphire brick is the radiant light of that sapphire, the keys of the spiced wine, the superb engravings of above that flash to 72 directions. This is what is meant by: ‘And lay your foundations with sapphires’ (Isaiah 54:11). ‘The essence of heaven’ (Exodus 24:10). What is ‘the essence of heaven’? Rabbi Abba said: ‘the essence of heaven,’ is engraved with 72 branches blossoming to every direction. Here also, the appearance of that essence of heaven was exactly like the appearance of heaven itself. Rabbi Yehuda said: It is all impressed with that light of the vision that is engraved from the aspect of the Shekhinah…” (Zohar Beshalakh 66b).

Each of the bricks in the brickwork are mirrors that reflect the total brickwork who in turn reflects the light of the Divine Sun. This links us to the woman of Apocalypse 12 who is clothed in the garments of the Attributes of the Divine Will as the light of a Divine Sun with the moon (Luisa living in Divine Will) under her feet. This Moon is also the Galgal (Wheel) under the cherub in Ezekiel 10. The cloud is the male Cherub and the fire of Glory is the female Cherub.

The four Chayot or Ophanim are Jesus, Mary, Luisa and the fourth represents all those who live like Luisa in the Divine Will. We are wheels (ophanim) rolling (doing the rounds) in the Wheel (Galgal). In the Rose Wheel (galgal) we are in Assiyah as eagles that soar with the power of the Holy Spirit united to the Mother. In Yetzirah we are like lions who roar at the sitra ahra (evil side) with the power of the Son united to his Mother. In Beriah we are the images and likenesses of the Divine Man and his Mother united by the Holy Spirit. In Atzilut we are like cherubim as newborn babies in the Will of the Father.

Many writers have proposed that St Luke was a Gentile because of Colossians 4: 10-11 where Paul mentions those of the Circumcision. However others believe that Luke was a Hellenistic Jew and wrote his Gospel for Hellenistic Jews.[38] Origen states that St Luke is also called Lucius and is the same person as the Hellenist Jew mentioned in Acts as Lucius of Cyrene and he is also mentioned by Paul in Romans16:12.[39] John Wenham also gives seven reasons for identifying him with Lucius of Cyrene.

Luke not only is a Hellenistic Jew but he seems to have also been influenced by Essene Judaism with his recurring theme of the Messianic Banquets. N T Wright lists the eight Messianic Banquets in the Gospel of Luke. Firstly there is the banquet at Levi’s House in Luke 5:29-35, secondly the banquet at a Pharisee’s house in Luke 7:36-50, thirdly the feeding of the five thousand in Luke 9: 12-17, fourthly the dinner at Martha and Mary’s house in Luke 10:38-42, fifthly another banquet at a Pharisee’s house in Luke 11:37-54, sixthly a third banquet at a Pharisee’s house in Luke 14:1-15, seventhly the Last Supper and eighthly the Road to Emmaus breaking of the bread meal. The eighth day has deep Messianic significance and is associated by the early Jewish Christians with the Sunday of the Resurrection. Brant Pitre also writes extensively on the theme of the Messianic Banquet. He quotes from the Qumran Rule:

…At a session of the men of renown, those summoned to the gathering of the community council, when God begets the Messiah with them: the chief priest of all the congregation of Israel shall enter, and all his brothers, the sons of Aaron, the priests summoned to the assembly, the men of renown, and they shall sit before him, each one according to his dignity. After, the Messiah of Israel shall enter and before him shall sit the heads of the thousands of Israel, each one according to his dignity, according to his position in their camps and according to their marches. … And when they gather at the table of community or to drink the new wine, and the table of the community is prepared and the new wine is mixed for drinking, no-one should stretch out his hand to the first- fruit of the bread and of the new wine before the priest, for he is the one who blesses the first-fruit of the bread and of the new wine and stretches out his hand towards the bread before them. Afterwards, the Messiah of Israel shall stretch out his hands toward the bread. And afterwards, they shall bless all the congregation of the community, each one according to his dignity. And in accordance with this precept one shall act at each meal, when at least ten men are gathered… (1Qsa 2:11–22).

Pitre links the Messianic Banquet concept to Luke 22: 28-30:

You are those who have continued with me in my trials; as my Father appointed a kingdom for me, so do I appoint for you that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

This passage would only be truly understood and appreciated in its Jewish and Essene background by those of Jewish culture and learning. This idea is also found in Luke 13: 28-29:

There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the Kingdom of God and you yourselves thrust out. And men will come from east and west, and from north and south, and sit at table in the Kingdom of God

These references also allude to the Heavenly Banquet mentioned in Exodus 24 as does Luke 22:20’s mention of the “new blood of the covenant” with Exodus 24:8’s “behold the blood of the Covenant”. Exodus 24 references the inauguration of the Sinai Covenant as a prelude to a Celestial Banquet before the Sapphire blue pavement or brickwork.

It is also only the Jewish Christians who would instantly see the connection with the Infancy narrative of Luke being linked with the Ark of the Covenant imagery and thus realising that the Virgin Mary is the new Ark of the Covenant which the Almighty has overshadowed with his Presence. They would immediately see that Mary’s encounter with her cousin Elizabeth parallels King David’s encounter with the Ark of the Covenant in 2 Samuel 6-7. There are many other examples that could be discussed but due to the limits of this essay these will be a representative sample of why Luke is written by a Jew to an educated (Hellenistic) Jewish audience.

Mem in a sense envelops the whole Divine Heart or Diamond. The thirteen shining triangular Mems are the thirteen triangular paths found in the diagramme of the Sefirotic Tree or Body. This appears as the Divine Diamond or Sapphire. This is the Son as King of Mercy. The Alef is connected with the concept of the Alef and Tav which are the paths within the Divine Heart. This is the Father as the source of Wisdom that dwells in the deepest reaches of the Divine Heart of the Son.

The Jewish mystical commentary on the five books of the Torah, the Zohar, reveals deep spiritual meanings hidden in the text of the Bible in regards to the Mystical Rose (Rosa Mystica) which alludes to this mysterious feminine Presence in Judaism who Raphael Patai calls the Hebrew Goddess. However this Goddess is not like the pagan Goddesses who do their own will but she is the one who perfectly mirrors the Divine Will. There are seventy faces to this mystical diamond or sapphire and Rosa Mystica can be understood on many levels and layers of meaning that complement but not contradict each other or the other elements of Jewish and Catholic faith.

On one level of understanding the Rosa Mystica is the mystery of the Two Hearts that beat as one. These are the two children symbolised by the cherubs on the Ark of the Covenant mentioned in the introduction to the Zohar. They are the "blossoms". The Mother or female is the rose bush with its blossoms and the male is the apple Tree with its blossoms (see the Song of Songs chapter 2). The blossoms are the ten attributes (sefirot). The Hebrew words of sapphire (safir) and sefirot share the same root ספר. The term of ‘created these’ (‘bara elleh’) refers mystically to these two with child-like hearts that beat as one. The heart of the feminine Rosa Mystica is united to the heart of her Divine Son (the male Mystical Rose) who is the image and likeness of the Infinite One.

The Jerusalem Talmud in Brachot 8:5 states, in regard to the light of the 36 hours, that with this light created on the first day Adam could see from one end of the world to the other. When he fell on the Sabbath day he experienced darkness for the first time and was terrified that the Serpent would bite him in the darkness. God then gave him two flints in order to create fire. These two flints or helps represent Our Lady and Luisa who will help enkindle the light of the Divine Will in fallen mankind. Thus Adam's blessing "Blessed art thou, O Lord our God, who creates lights of fire" alludes to Our Lady and Luisa.

Just as the Primordial Light of the hidden Kingdom of the Divine Will manifested in the 36 hours of dwelling or living in Divine Will on the sixth day of Creation so the light of the Divine Will in the 36 volumes of heaven through Luisa Piccarreta was manifested in the sixth millennium since the fall of Adam. This primordial light of the kingdom of the Divine Will was hidden in Miriam's well at the twilight between the first and second days of Creation and manifested through the mouth of Miriam's Well on the sixth day leading into the first Sabbath (see Genesis1). Thus we can say that Miriam's Well represents the mystery or primordial concept of Our Lady in Eternity in Divine Will and the Mouth of Miriam's Well represents the mystery or primordial concept of Luisa in Eternity in Divine Will.

The concept of the mouth of the well is found in Genesis 29 where Rachel's Well is also called the Well of the Field. Around this well are three flocks waiting to be watered. The three flocks may represent the people of God of the two millennium before the Messiah who seek God's Divine Will, the people of God from the first two millennium after the coming of the Messiah who follow God's Divine Will and the third people of God after 1889 who live in the Divine Will. Or the three flocks could represent the flocks of Judaism, Christianity and Islam or Catholicism, Orthodoxy and Protestantism.

The stone in Rachel's Well in Genesis 29 represents the Stone kingdom in the prophecies of Daniel (see chapter 2) also called the Stone of Israel and Joseph (Genesis 49:24) and the Stone of Jacob (Genesis 28:18). Jacob in the story represents the future Great Monarch and the restoration of the Tribes of Jacob (Jews and Christians). Luisa also was in a stone-like state when she received her revelations. The Stone represents both Luisa and the Kingdom of the Divine Will. She is the Sapphire Stone (Ezekiel 10:1) which is under the feet of the God of Israel (Exodus 24:10) which is the foundation stone of sanctification for the building of the Temple that is the Kingdom of the Divine Will in the third Messianic millennium.

Our Lady is the concept of the Isha (woman/wife) and Imma associated with the 3rd sefirah Binah (feminine Wisdom or Understanding) and Luisa is the concept of Nukvah (female) associated with the 10th sefirah of Malchut/Shekhinah. As there are three mother letters in the Hebrew alphabet is there are three mystical mothers or wombs - aleph א mem מ and shin ש. The Aleph mother represents the uncreated Holy Spirit and the Divinity of God as a womb of Divine Will. The mem mother represents the higher mother (associated with Leah and Elah (Goddess)) who is Our Lady and the shin mother represents the lower mother (associated with Rachel).

Leah לאה and Goddess אלה are both 36 in Hebrew gematria. 36 is also the gematria for tent (tabernacle) אהל as well as to shine or gleam. Thus Our Lady is associated with the 36 of aleph lamed heh (of the six days of creation and the six sons of Leah) and Luisa with the 36 of lamed vav (with the two days of the sixth day and the Sabbath and the two sons of Rachel).

The concept of the mother is associated with fire and the fire offerings of the Temple and מאש can mean 'from fire'. Rebbe Nachman in the Likutey Moharan writes of the connection of the Imma (mother) who is Isha will the term Aish (fire) and the fire or burnt lifted offering (olah korban). The selfishness of the human will needs to be totally consumed by the fire of God's Divine Will.

The Zohar and other mystical writings reflect a multi-layered hermeneutical approach to getting deeper meanings and understandings from the Biblical text through the gathering or collecting of insights from a diverse range of sources. Liesbeth Korthals Altes refers to Immanuel Levinas and other post-modernists using a form of “post-structuralist bricolage” in regards to her theory of ethical reading. Altes takes this idea of bricolage from Jacques Derrida, a post–modernist, who in turn is drawing on Claude Levi Strauss’s use of the term intellectual bricolage in regard to mythological thought. In Hebrew this term of bricolage could be expressed as likutey which has the meaning of gathering and gleaning and is also often translated as collected in English. This idea of bricolage is also found in Scripture under the image of the ‘brickwork of Sapphire’ before which Moses and the elders of Israel ate a meal with God.

The bronze laver of the temple that reflected the sapphire-blue sky was the earthly counterpart of this brickwork (libnah) made from all the donated mirrors of the Israelite women. My definition of bricolage, in regards to a mystical midrashic approach, is a drawing from many diverse and different sources to come to a unified yet multi-layered meaning that reflects or shines new light on the text. In the poetic and erotic language of Scripture this is “deep calling to deep”. Rebbe Nachman and Jewish tradition describe this as the 70 faces of Torah that are like a mystical diamond. This once again is alluding to the 70 elders of Israel that ate with Moses before the Sapphire brickwork on Mt Sinai. They represent the 70 different ways one can look at any text.

Another way of reading im (אם) as alef mem would see the alef as representing Abba אבא and the mem as Imma (ַאמא) and thus Psalm 27:3 could be read as meaning “Abba and Imma bend down over me as an encampment, my Heart has no fear, Abba and Imma will rise over me as Warriors (in Battle array), in this I trust.” The ‘me’ could represent the Davidic Messiah, or Israel as the Son or any believer who trusts in God. Rebbe Nachman in 101:2 calls such a believer an Adam. Idolaters are not considered to be Adams but three other words for non-Israelite men are used ish, gever and enash.

In Breslov teaching an Adam (אדם) is one that is a son of Adam (alef), son of David (dalet) and a son of the Messiah (mem). This is the Divine Man or Adam Kadmon that is the figure of the Sefirot. Rebbe Nachman in 101:2 refers to these Sefirot as a shining countenance that is the pavement or brickwork of Sapphire in Exodus 24:10. The word Sefirot coming from mispar (to number) and connected to Sapir (Sapphire), Sippur (to tell) and Sefer (a book or scroll). This alludes to the face of the Mother as the shining countenance or face who does not have any light of her own but reflects perfectly the light of the Divinity like the moon (lebanah) does the Sun’s light. The brickwork is libnah. It is the light of the Divine Sun which is the Divine Will that is the Divine Light that she mirrors or reflects as a pure crystal or diamond or Sapphire.

The Israelite Tribe of Naphtali (Virgo)are 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 Central europeans. Haplogroups: I2a2 y-dna.

The Israelite Tribe of Issachar (Cancer) are 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 and other Western Europeans. Haplogroup: R1b-DF19 y-dna.

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 was 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 (Exodus 24). 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 with the concept of 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).

Rebbe Nachman of Breslov in Lukutei Moharan II:67 speaks about the eye (ayin) with the pupil (black) and its three colours (white, red and green) that represent the Four Minds in the Temple. This is the Mystical Temple of the Sefirot that is a Mystical Sapphire Diamond. Thus we can view each word and verse in Scripture through the prism of the Four Minds. These Four Minds are the Messiah (white-keter), the Sabbath Queen (black-binah), the Tzaddik Joseph (red-gevurah) and the Little Female (Nukvah) (green-malkhut) orin Catholic terms as Jesus, Mary, Joseph and Luisa.

Rabbi Zalman Baruch Melamed writes:

...The Vilna Gaon continues by explaining that the entire Torah is hinted at in the Torah’s first section; the first section of the Torah is hinted at in the first verse; and, everything is hinted at in the first word. The entire Torah, then, is concentrated into its first word - "Bereshit" (In the beginning)...

Thus the first word of the Bible Bereshit [בראשית] thus can be read in a Messianic, Marian, Josephine and Luisan perspective. Rabbi Shlomo Riskin writes that the Torah:

…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…

In the Heart or Torso Triad in the world of Beriyah (Creation) the Marian perspective is Khesed (Loving Kindness) as a Sapphire blue diamond, the Josephine perspective in Gevurah (Strength or Power) or Din (Judgement or Justice) as a red diamond and the Messianic perspective is Tiferet (Beauty) or Rachamim (Compassionate Mercy) as a purple diamond.

Purple in Kabblah is also seen as the colour of healing and the colour of St Raphael the Archangel of the Angelic Choir of the Dominions or Melakim (Kings). On a mystical level, the purple argaman (ארגמן) also represents the chief angels Uriel (אוריאל), Raphael (רפאל), Gabriel (גבריאל), Michael (מיכאל), and Nuriel (נוריאל). Uriel means God is Light and Nuriel means God is Fire.

Michael (upper ascending to Khokhmah) and Nuriel (lower descending to Tiferet) are associated with Khesed/Gedulah and Gabriel (upper ascending to Binah) and Uriel (lower descending to Rachamim) are associated with Din/Gevurah in some traditions. Khesed are the choir of Keruvim (cherubim) and Din the choir of the Serafim (Seraphim). Michael represents Gedulah as the cool sapphire blue of the sky or heavens and Nuriel representing Khesed as the warm aquamarine blue of the sea. Gabriel represents Gevurah as a warm orangey-red that is strong and fiery and Uriel represents Din as a cool or crimson-blood red. This Heart or Torso Triad is the Triad of Prophethood.

In Parashah (Torah portion), Tetzave, it describes the design of the vessels (kelim) used in the Mishkan (the Tabernacle or Tent of Meeting) and the vestments of the Kohen haGadol (the High Priest). The three main colours used are tekhelet (blue), argaman (purple), and tola’at shani (red) wool. The Sages of Israel taught in Menachot 43b, that tekhelet is sea-blue or sapphire-blue. The sea (yam) reflects the sky (shamayim), which represents the Divine Throne with the four faces of the Chayot as the Man (Yeshua the Great Chaya), Lion or Lioness (Miriam ha Kedosha the Little Chaya), the Bull or Ox (Yosef ha Tzaddik the Hidden Chaya) and the Eagle (Luisa Piccaretta the very little Chaya). This refers to Exodus 24:10, where Israel saw that “there was under His feet the likeness of sapphire stone (ha-sappir), and the likeness of clear skies (shamayim la-tohar).”

Blue is associated with water and in Kabbalah, blue is one of the colours of Khesed (lovingkindness). Red is the colour of blood and fire, representing Gevurah, judgement, power and severity or strength as mentioned above. Combining red and blue gives purple, the balance between them is Tiferet (Sefirah of Beauty) and Rachamim (Compassionate Mercy) which is associated with the colour purple. Tiferet is a cool light purple and Rachamim is a warm darker purple.

The Bible, both Old and New Testament, are the Written Torah and its interpretation as found in the Traditions of Judaism and Catholicism are Oral Torah. Oral Torah or Tradition precedes, accompanies and goes ahead of or develops the Written Torah. In a sense, they are sacramentals that draw on the sacrament of the Eucharist which is Jesus as the Living Torah. This Eucharistic Lord as Living Torah, appeared on Sinai, stepping out of eternity into time, fresh in the power of his Resurrection, to give the Torah to Moses.

Moses with the Written Torah was also given the gift of Oral Torah, which was symbolised by the fire and “the fire of the heart unto heaven,” (Deut.4:11) which was the gift of his mother in eternity (fresh from her Assumption) as the Shekhinah and Kneset Yisrael in which all the fullness of the Torah was hidden. These were the spiritual waters of the Well of Miriam. Moses not only gave Israel the written five books of the Torah but the gift of the Oral Torah in which over time She would reveal all that was in Her immaculate and virginal heart. She would whisper secrets and wisdom in the ears of the hearts of the prophets and saints (tzaddikim).

This newly revealed wisdom would be added in written or oral form to the Divine Revelation, preserved by the Community of the people of God. At the foot of the Cross, Jesus entrusted this Oral Torah hidden in the heart of his mother to St John the Beloved, who represented the Community of the New Covenant. Mary as the mother and lady of the Church would encourage the writers of the New Testament to put this Torah into writing and as the Oral Torah and Shekhinah in eternity She would whisper the mysteries in the ears of their hearts. It was Our Lady in eternity that appeared as a burning light to Sha’ul on the road to Damascus and from out of the midst of this Marian Light, Her Divine Son, the Jewish Messiah, spoke. In the same way as a burning bush, she appeared to Moses the first time, from which Her Son Adonai, spoke from the midst of Her flaming and burning heart, symbolised by that burning bush.

The Clouds of Glory on Sinai signified the Presence of the Eucharistic and Resurrected Lord. The Darkness (hoshek) signified the Hidden Presence of Joseph. The smoke (asan) and/or deep darkness (araphel) signified the presence of Luisa and the saints (kedoshim) of the Divine Will. The human forms of Jesus, Mary, Joseph and Luisa in these theophanies had to be hidden or veiled, as at this stage of salvation history, they may have been turned into four gods and worshiped as such.

The Holy of Holies of the Temple and Tabernacle represented the Divinity of the Messiah in Divine Will in Heaven united to Mary, Joseph and Luisa (and all those who lived in Divine Will). The Holy Place represented the Humanity of the Messiah signified by the House of Nazareth, in which, through human earthly acts, Jesus, Mary, Joseph lived in Divine Will on earth mystically united with Luisa and all those who would receive the grace of Living in Divine Will on earth.

In the Holy of Holies, the Presence above the Kippur of the Ark was Jesus as the Living Torah in eternity manifesting in time. The Ark of the Covenant was a symbol of Mary as the Oral Torah, as fiery love of the heart. The darkness of the Holy of Holies signified the hiddenness of Joseph, as the Torah in Action. The Stone of Jacob was a symbol of Luisa and the Kingdom of the Divine Will that is coming (the Stone Kingdom mentioned in the Book of Daniel). This is the sapphire brick or stone under the feet of the God of Israel (Exodus 24:10), symbolising or signifying the Era of Sanctification.

In the Holy Place, the Table of the Shewbread was a symbol of Jesus as the Living Eucharistic Bread, the doubled Menorah a symbol of the hearts of Joseph and Mary living in Divine Will and the altar of Incense with its smoke representing Luísa and the saints (kedoshim) of the Divine Will. The four cherubim, who Jewish tradition also calls the four minds, in the Holy of Holies also represented the four faces and four lights of Genesis 1, who were Jesus, Mary, Joseph and Luisa in Eternity. In another sense, the bedrock of the Temple represents Luisa and the coming Kingdom of the Divine Will on earth, the Temple represents Joseph as the Master of the House, the Holy Place is the heart of Mary and the Holy of Holies the Sacred Heart of Jesus.

It is the mystical dimensions of Hasidic Judaism and devotional Catholicism that are drawing both traditions together. I am not interested in a Jewish Kehilla that is just Reform, Conservative or Litvak (Mitnagdim) style Judaism with Jesus tacked on as the Messiah. It must be a mystical and hasidic Judaism that is transformed and transfigured by the Messiah who is the Rebbe of Rebbes. It's Messianic and Eucharistic light must penetrate all parts of the Jewish mystical jigsaw with deeper Marian, Josephine and Divine Will insights, bringing all into a rich unity and beautiful tapestry.

St Vincent of Lerins wrote in the 5th century:

Is there to be no development of religion in the Church of Christ? Certainly, there is to be development and on the largest scale.
Who can be so grudging to men, so full of hate for God, as to try to prevent it? But it must truly be development of the faith, not alteration of the faith. Development means that each thing expands to be itself, while alteration means that a thing is changed from one thing into another.
The understanding, knowledge and wisdom of one and all, of individuals as well as of the whole Church, ought then to make great and vigorous progress with the passing of the ages and the centuries, but only along its own line of development, that is, with the same doctrine, the same meaning and the same import.

This is at the heart of Cardinal Newman's understanding of the development of doctrine and of the understanding of the Fathers of both Vatican I and II. This development of doctrine in the Church often means there has to be a change in pastoral policies and evangelical strategies to reflect this deeper penetration of the mystery. Some times it means certain other ideas that were considered a possible understanding are no longer valid due to them not being in accord with the further developed understanding. Thus with the development of doctrine in regards to the Jews and Judaism, certain past understandings are no longer valid to be held and all the other ideas based on them need to be corrected in the light of these further developments of doctrine.

Certain new or old ideas may surface or resurface which now seem to be more in tune with these further developments in doctrine. These, while only valid understandings at this stage, may with time and discernment, become part of this process of the development of doctrine and become infallible and dogmatic teachings of faith or morals. Thus a newly taught dogma is not really new but has been there all along in the deposit of faith but through the development of doctrine process has been drawn to the surface to shine like a Sapphire and can now guide us ever deeper into the mystery of the Kingdom of God. The theologians can help us see the logical sequences hidden in the deposit that has led to these developments and dogmas.

"With the beginning (Bar Eshit, Bat Reshit, Resh Bayit)... before all the eyes of Israel".

It is with their eyes that the Jewish people and the Gentiles will behold the pierced Christ Child as mentioned in Zechariah 12:10 and the Apocalypse 1:7, in the latter days. It is a Jewish mystical practice to rearrange the letters of a Hebrew word to give supplementary meanings. Rebbe Nachman of Breslov uses this method and this practice is connected to the concept of the 70 faces of Torah as a mystical diamond or sapphire.

Bar Eshit means Son (bar) and Foundation or I will (Eshit) read at a Messianic level of reading the first word of the Torah Bereshit (in or with beginning). Bat Reshit meaning Daughter of Beginning or First Daughter read at a Marian level. Rosh Bayit read as Head of the House or Master of the Home and this is the Josephine level of reading the first word of the Bible as confirmed by Rebbe Nachman of Breslov in Likutey Moharan II;67. There are many other ways to read Bereshit using this principle.

The Chronicle or Book of Gad the Seer is mentioned in the Bible and has a reference to the Sapphire Stone. Gad was a prophet connected to King David. In the 18th century a book claiming this title was discovered in India among the Cochin Jews. This was a 18th century copy of an older manuscript. This made its way to England and was bought eventually by Cambridge University. Here is one modern English translation of one of the visions in its last 14th section:

1 And it came to pass onthe first day of the seventh month,at New Year’s, in the fourhundred and seventy-eighth year after the children of Israel came out of the land of Egypt,in thesecond year ofKingSolomon’s reign over Israel,I had a vision fromthe LORD,whenI was upon the Gihonspring.

2 And I raised my eyes,and lo, the heavensrolled back like a scroll, and I saw theglory ofthe LORD, sitting on anextremelyhigh throne.

3 And hereis the appearance of the throne: twelve stairs led up to the throne (six ofgold and six of silver), and there was a square backto the throne, like a sapphire stone.

4 And at its right side were threechairsand at its left side were fourchairsnear thethrone,like the seventhatsee the king’s face, covered with gold and silver and precious stones.

5 And the glory ofthe LORDhadtheappearance like thatof the rainbow, His covenant.

6 And the host of heaven were standing before Him on Hisright hand and on His left, and Satanwas standing by them, but behind them...

Those who follow my posts know that I believe the evidence demonstrates that the Night of the Last Supper was on Nisan 16, the second night of Passover and this was a Passover Havurah in which the main features of the Seder were repeated in a less rigid manner but other elements appropriate to the Havurah group were allowed.

According to our Catholic mystics, such as the servant of God Luisa Piccarreta, the Jewish ritual meal was followed by the washing of the feet ceremony and then the celebration of the first Eucharist or Mass, before Jesus and the apostles left for a night of prayer in the Garden of Gethsemane. Many have noted the messianic significance of the concept of the Afikoman being hidden and then returned to act as the dessert. Many ask the question when did this custom begin? They ask this about the Elijah Cup which was originally called the Messianic Cup in Judaism and some wonder about the origin of the Cup of Miriam too.

I personally believe that all these customs found in the modern Orthodox Jewish Seder were introduced into Judaism by the early Judaeo-Christians who re-assimilated back into the Synagogue after the 4th or 5th century in Babylonia. It was however probably Jesus himself who began these traditions as he had a Cup of wine poured at the time of the Third Cup which is called the Cup of Blessing and placed on a side altar or table in the Cenacle. He also took some of the matzah and put it aside along with a Cup or Glass of Water. He then used these elements to celebrate his First Mass with his Apostles.

Over the first Judaeo-Christian centuries they developed their understanding of this in connection with its links to the Temple rituals, which are still hidden within the Jewish mystical writings and teachings. Some hold that Afikoman was not originally a Greek word but a Aramaic term meaning 'bring out the manna' or Afiku-man. This thus links the concept of the Eucharist with the Manna in the Wilderness, the miraculously preserved Manna in the Temple and the events of John 6. I don't think the Greek meaning of epikomion or the Aramaic meanings have to be opposed to one another but both interpretations add a deep layer to its mystical significance. The Rashbam suggests that it was originally the Aramaic Afiku-Min meaning "bring out all the kinds of delicacies."

Other Rabbinic commentators have proposed similar meanings based on the Aramaic interpretation. Afiku has been translated as 'bring out' or 'take out'. Some Messianics have interpreted this to mean "take out the middle matzah." Using these perspectives as an apologetics for the Christian or Messianic interpretation against the understanding of Orthodox Jews is a pointless exercise, in my opinion. These insights are to enrich our own Hebrew Catholic understanding of the messianic mysteries of the Eucharistic Yeshua that takes us from glory to glory. It is a looking at the 70 faces of the Torah that is the mystical Diamond or Sapphire.

The Messianic or Elijah Cup of wine which is the Cup of Blessing represents the divinity of the Messiah who is the God Man or AdamKadmon. Thus we follow the Sephardi custom of forming the Seder plate in the form of the Divine Man in his Sefirot (Attributes, Energies or Emanations). The six bowls on the Seder plate and the Seder plate itself as the seventh represents the Body of the Divine Man and the seven lower Sefirot. The three matzot represent the Head of the Divine-Man and the three upper Sefirot. The Cup of Miriam or the bowl of salt water (that also for some Jews represented the Well of Miriam and her tears and the tears of all Israel or the Waters of the Red Sea) can represent the seventh lower Sefirah of malkhut/ shekhinah (Kingdom/ presence) rather than the Seder plate itself.

The Miriam Cup of water represents the humanity of this same Messiah which he receives through his mother the Virgin MiriamhaKedosha (Holy Mary). Yeshua taking the Middle Matzah representing the God of Isaac and putting it aside and then during the Mass breaking it in half and then saying "This is My Body" is answering the mystical question that the Jewish mystics had been reflecting on in regards to the word 'Manhu' or Manna as meaning "What is this (he)?" He answers this question with "This is my Body" and "This is my Blood" once again alluding to the fuller understanding of the events recorded in John 6. The use of the Middle Matzah which represents the God of Isaac alludes to the Binding of Isaac as a type of the Sacrifice of Yeshua.

The 36th of the 50 gates of Binah is associated with the name of Elohim divided as Elah (Goddess) and Mi (who). Thus the concept of the Mother as Binah is also linked to the question "Mi Elah?" (Who is the Goddess?) and "Elah Yam" (Sea Goddess). This is then linked to the name Miriam as Mara Yam (מרה ים) as Bitter Sea or Lady Sea. The name Miriam could also be linked to Maria Yam (מרא ים) which means Mirror Sea alluding to the Bronze Laver and the Sapphire Sea. The word Elah (אלה) in gematria is 36 and the word mi (who) or yam (sea) in gematria is 50. Alef =1, lamed=30 and hah=5, yod=10 and mem=40. The Bronze Laver of the Temple symbolises the Sapphire blue sky in its waters as the Sapphire brickwork and stone.

One must remember that the laver appears to us on the left side and the altar on the right but as the eyes of God looking out to the people, the laver is the right eye and the altar is the left eye. The whole of the Tabernacle this also represents the mystery of the Divine eye. With the Holy of Holies reprenting the black pupil of the eye and the three colours of the eye as green, red and white in accord with Jewish mystical thought as taught in the Zohar and Rebbe Nachman of Breslov. 1 Sam 3:4 speaks about God enthroned between the cherubim of the Ark. The four wheels of Ezekiel are also represented by the four rings on the Ark. When the cherubim move it refers to whirling wheels. The 231 gates diagramme represent the dome or rakia and the kipporet as well as the Bronze laver or Sapphire pavement.

In the Song of Songs it refers to the Head of Carmel. Both Carmel and Miriam, in gematria, are 290 and the term malah malah (higher and higher) in regard to the lifted offering of the Terumah is also 290 in gematria. This alludes to Jesus being lifted up on the Cross and the lifting of the host in Mass which parallels the lifting of the Nehushtan (bronze serpent) for healing in the wilderness.

בְּרֵאשִׁ֖יתבָּרָ֣א אֱלֹהִ֑יםאֵ֥תהַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ

Thus we see the words above in gold as the circlet or head Tefillin strap around the head with a Sapphire in the middle of the Alef and Tav (Alpha and the Omega). The sapphire blue jewel in the crown also represents the box of the head Tefillin in the centre of the forehead with its interior four compartments. The three words to the right of the et represent the gate or portal to Eternity, represented by the the first letters of each word bet bet alef (bava), and the three words to the left of the et represent hah vav hah (haveh) as existing or being or present in the now.

The first three words also represent the transcendence of God and the first part of the bracha (blessing) in the second person (Blessed art thou). The last three words represent the immanence of God and that part of the bracha that is in the third person (sanctified us with His commandments). The hidden Aleph before the first bet presents the Hidden God Ain Sof, who is the Abba in the first person (I or Anochi). The divine Son is the gate or portal and the letter bet resh alef can be read as created or creating (bara) or son in Aramaic (bera). Bera is hidden in the word bereshit and is also the second word. Bera Elohim can read Son of God.

The second half of the first sentence also hides the mystery of creating with earth, wind, water and fire. The word the heavens (hashamayim) alludes to fire (eish) and water (mayim). The sound of the vav in v'et as a pushing out of the breath represents wind (ruach) and of course earth is not hidden at all but is the last of the seven words HaAretz (the Earth). Earth alludes to this world as the Malchut or Kingdom, the Wind to the world of Yetzirah (formation) and the creating waters (mayim) to the world of Beriyah (creation) and eish (fire) to the world of Atzilut (Nearness).

The First Week of Chesed (loving kindness)of the Counting of the Omer is linked to the First Mansion or Palace of the Interior Castle or Mystical Diamond of St Teresa of Avila. St. Teresa of Avila, a descendant of a Jewish converso family of medieval Spain, in her treatise in 1577, depicts the soul as an Interior Castle.

“I began to think of the soul as if it were a castle made of a single diamond, or of a very clear crystal, in which there are many rooms, just as in Heaven there are many mansions” (Complete Works of Saint Teresa of Jesus, Volume 2, (1946), 201).

It is obvious that the wisdom of the Sefer Zohar and other Kabbalistic teaching had permeated the Jewish communities of Spain. Avila a century before had been a centre of study of these mystical teachings which had then spread into the popular devotion of the ordinary Jews.

The first mansion or palace described by St Teresa is the mansion of devotion. St Teresa's first mansion represents the beginning stage of the spiritual life. This could be seen in Jewish terms as the spiritual levels of Nefesh (the vessel of the soul) and the first word of the Bible in Hebrew Bereshit (In or with the Beginning).

This mansion can be seem as the Blue Palace or the Sapphire Blue Palace. Alternatively, it could represent the Green Palace or the Palace of the Living. In the time of St Teresa of Avila the greatest mystics and saints could only attain to the level of the seventh mansion and only glimpse the higher levels as this was the time of following the Divine Will. After 1889 the grace of Living in Divine Will was given through the servant of God Luisa Piccarreta and the higher levels can be attained in this life which were once reserved to Heaven, except in the case of the Holy Family who lived in Divine Will on earth. One, in the past by following the Divine Will and desiring it, could receive the effects of these higher levels but not dwell in them in a divine, permanent and eternal state.

The Seventh Step or 14th Mansion or Palace of Emunah (Faith or Trust) of the Divine Will is the the Sheer Crystalline Sapphire Blue Palace of the Princess.This is the level that encompasses all the others and is a kind of Divine Sabbath Rest in Divine Will. Luisa attained this level with the completion of the 36 Volumes of the Divine Will in 1938. This is a level of Light so sublime that it is beyond words to describe. This is the level of God resting in the one who lives in Divine Will. In some mysterious manner this Emunah is hidden in all these mansions or palaces of the spirit. Emunah descends to the deepest depths and ascends to the highest heights. She is referred to as the Lost Princess and at this level she is found and restored to her lost dignity fully. This whole journey can be seen as the soul as the lost princess, who is making her way home into the fullness of God's Will. It is the return to the Garden of Eden and then going beyond and up, deeper, further and in to the Divine Will.

Also hidden in the first verse of Genesis 1:1 is the concept of the lamed vavniks (36ers who live in divine Will) with the first letter lamed (ל) and the first letter vav (ו) and between them are 10 letters that represent the 10 Sefirot or Attributes of these lamed vavniks. The name Luisa in Hebrew begins with these two letters which can be pronounce Lu. They are written in brown and represent the hidden sefirah of da'at (knowledge) as she is the one who brings knowledge of the gift of Living in the Divine Will.

בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵתהַשָּׁמַיִם, וְאֵת הָאָרֶץ.

Thus the white heh (ה) represents Keter (crown), the silver grey yod (י) represents Chokhmah (wisdom), the black mem (ם) represents Binah (understanding), the sapphire blue alef (א) represents Chesed (loving kindness mercy), the red tav (ת) represents Din (judgement) or Gevurah (strength or power), the purple heh (ה) represents Tiferet (beauty), the golden yellow shin (ש) represents Netzach (overcoming victory), the orange mem (מ) represents Hod (majesty), the pink yod (י) represents Yesod (foundation) or Tzaddik (righteousness) and the green mem (ם) represents Malchut (kingdom).

It is natural and ordered to have a desire or inclination to be loved and be intimate both spiritually, emotionally and physically with people of both sexes. All human beings have sexual desires. How one expresses these desires and inclination can lead to depraved and disordered acts. Heterosexual inclination and desires that lead to acts of lust and the using of the other are disordered. Homosexual inclination and desires that lead to acts of lust and using the other selfishly are also disordered.

King David is an example of this. He fell in love with Princess Michal and he married her and consummated that love in a right ordered expression of physical sexual union that is only appropriate in marriage. He also fell in love with her brother Jonathan (in a different way) and was very intimate with him both emotionally and physically. David and Jonathan even made a 'covenant' of love between them. Where David went wrong was in his disordered lust of wanting more than one wife or woman to be intimate with which disordered his relationship with Michal and led to his murder of Uriah due to his lust for Bathsheba.

King David had blood guilt due to his sins in the story of Bathsheba and Uriah and he repented and wept and then his reparation (tikkun) was the death of his baby son. In a sense the innocent baby son paid the price for David's reconciliation with God. This story of David, Bathsheba and Uriah when read in Hebrew and in the light of Jewish tradition also alludes to the homosexual inclinations of Uriah.

It would seem that Uriah has never consummated his marriage due to his stronger attraction to men and thus he and Bathsheba are childless. The story also seems to see Uriah's attitude to Bathsheba was more of that of a father to a daughter or a pet owner to their beloved pet, rather than a husband to a wife. We see hidden in the text his homo-erotic preference for being with his soldiers or lying with David's male servants or officers of the court rather than his wife. The text also seems to hint at his homo-erotic love for King David according to some sources (Ibn Mar Shaul). Shari Lowin points out the connection between the Hebrew words of mishkav (to lie) and mishkevo (on his bed) in 2 Samuel 11 with those in Leviticus 18:22 and 20:13 and thus hinting at Uriah's real reason for not going home and lying with his beautiful wife even though the king commanded him directly.* The king orders him to "wash his feet" which is a euphemism for having sexual intercourse as the feet also refers to the male scrotum (balls).

As we know from the story of David and Jonathan, that David himself was not adverse to being physically intimate with a male friend with whom he had a love covenant. However this did not interfere with his love of his wives and the bearing of children. The story of David and Jonathan when read in its original Hebrew seems to describe David and Jonathan participating in homo-erotic acts of undressing, kissing, fellatio and mutual masturbation until they "exceeded" (a term alluding to their seed and climaxing).

It would seem that David got Uriah drunk and got him to come out (vayyizi) which is possibly a euphemism for sexual arousal of the male organ. However much to David's dismay he did not go to his home and wife but instead lay with David's men on David's bed. This passage seems filled with double entendres as home (beit) also refers to one's wife and the author notes that Uriah didn't go down (which again refers to the sexual act of going down on one's wife).

Reading the text in this manner reveals that Uriah was participating in some kind of all male sexual orgy which involved anal intercourse. It is after David saw this that he decided to have Uriah placed in the front-line of Battle. David realised that Uriah's words were hypocrisy about respecting the Ark and his soldiers on the front-line and David perceived the real reason Uriah disobeyed the King's direct command to go home and have intercourse with his wife.

Of course David's reaction was wrong and self-serving but reading the text in this manner helps us understand why such a man of God could justify to himself such an action. It was probably not the homo-erotic elements that troubled David but the group nature of the acts which reminded him of the all male sex orgy of the Israelite men worshiping the Golden Calf.

The Hittites were a Canaanite tribe whom the Jews considered to practice homosexuality as part of their pagan rites. The Hittites may have been especially known for this practice and could explain why Uriah is called the Hittite. (These Hittites are not connected to the so-called Hittites (Hatti) of Asia Minor). It is unclear if Uriah was a convert to the Hebrew faith from the Hittites or he was given the name due to his practice of homoerotic anal intercourse found among the Hittites. Or the Hittites, being of African origin, may have had bigger male sexual organs and Uriah may have been called the Hittite for the reason of the size of his own member.

The Rabbis saw David's lying with Bathsheba as not adultery but as fornication or premarital sex. In a sense Uriah was not fully married to Bathsheba as the marriage ceremony had not been completed by its consummation and the Rabbis taught that the soldiers all took out a temporary divorce so that their wives would be free to marry if their husband went missing in action.

Why is the Messiah’s father called Hezekiah in some Jewish writigs? This alludes to the prophecy in Isaiah 7:14 that a Virgin (almah) of the Davidic House would give birth to the Messiah. Some Jewish traditions and writings state that the Messiah was born in the reign of Hezekiah and then hidden away as the prophecy of this Virgin and Messiah was given to King Ahaz of the Royal House of King David, the father of King Hezekiah of Judah, as a unique, miraculous and prophetic sign. The modern day Jewish denial of almah meaning a virgin is taught by Amy-Jill Levine and a host of modern Jewish commentators. They claim that it only means a young woman. However, almah is a young unmarried woman and all Jewish unmarried women of this period are virgins. If it meant a married woman the prophecy would have said “an ishah will conceive”. Of course as a Catholic I know that Matthew’s Gospel is written under divine inspiration and thus almah is the correct word for virgin in the 8th century BC. It is time more Christian theologians stood up to these pointedly partisan manipulations of Jewish texts in order to deny the truths of the Christian faith.

Those who follow the will of God as Tzaddikim are those who receive from the Sun of the Divine Will some of its rays or those who sit in Eucharistic Adoration and Mass and receive from the Eucharistic Lord some of his blessings and graces. The Kedoshim are those who are living in the Sun of the Divine Will and are present in all the heat and light of the Divine Will that blesses all creatures or those who are present in the Eucharistic Host and are so united with the Eucharistic Lord that they are also with, through and in him the blessings and graces pouring out on all creatures.

In the Talmud, in Tractate Sanhedrin 97b, it says,:

“The world (עלמא) must contain not less (לא פחות) than thirty-six righteous ones in each generation who are vouchsafed the sight of the Shekhinah’s countenance, for it is written [in Isaiah 30:18], Blessed are all they that wait [lo] for him; the numerical value of ‘lo’ is thirty-six.”

In this passage, the Hebrew word “for him” is “lo” which in Hebrew is spelled lamed vav, לו , that is 36. By reading the verse from Isaiah as if there were a comma between “wait” and “for Him,” [לו] he gives it the meaning of “Blessed are all who wait, [the] 36.”

The word olam (עלמא in Aramaic) ֹor world mystically alludes to the word Maiden or Virgin almah (עלמה). This is the World perceived as the Woman in Travail or Labour as the Mother who is Israel and the Church. She is in sorrow and travail because her two children Ecclesia and Synagoga are divided. The lesser or littler World or Maiden who is a 36er who beholds the Shekhinah's face is Luisa whose teachings on Divine Will in the 36 volumes of the Book of Heaven (Sefer haShamayim) will lead to the reunion of Church and Synagogue, which will rejoice Our Lady's Heart.

Psalm 100:3 commands:

“Know that YHVH [the LORD] is Elohim [God]. He made us, and we are `lo’.”

The Jewish mesorah or tradition regarding the spelling and pronunciation of the Hebrew Bible instructs us that the word “lo” is spelled lamed-aleph [לא] but is read as if it was spelled lamed-vav [לו]. Thus the phrase in Psalm 100:3 means, “We are His,” but it is written as if it means, “We are not.” ִIf one wants to be “lo” (lamed- vav), that is “His,” one should be “lo” (lamed-aleph), that is “Not” or "Nothing". This means that a lamed vavnik is one who is very little, hidden and humble.

Therefore, we can read the lamed alef (לא) the lesser one (פחות) in Sanhedrin 97b as lamed vav as the world or maiden who is "nothing" a 36er. The alef at the end mystically alludes to the feminine, as does the tav so this lo p'khut (לא פחות) alludes to the little woman who is nothing (i.e. Luisa Piccarretta). Thus, this alludes to a feminine lamed vavnik. Our Lady, in a sense, is the Female who is the Universe or Embodiment of the Universe and Luisa the Earth or Face upon the Earth of Genesis 1. Thus we could call Our Lady the Voice of the Cosmos and Luisa as the Voice of nature or the Earth. Those who desire to live in Divine Will join with them and also in and with and through them become also the voices of the cosmos or creation and the voices of nature or the earth crying out on behalf of all and in the name of all the continuous "I love you" to the Creator.

This Night of the bride is especially associated with the Jewish festival of Shavuot (Pentecost) in which many Orthodox Jews spend all night in prayer and Torah study. When I lived in the Old City of Jerusalem I reember going one night to the Tomb of David Synagogue on Mt Zion which is below the Cenacle of the Last Supper and joining in the all night prayer where I met and joined a young Breslover Chasid who was praying and studying all Night there. this is called Leil Shavuot.

Moshe Bogomilsky states:

The Zohar (Bereishit 8a, Vayikra 98a) is the original source for the custom of being awake the night of Shavuot to study Torah. According to the Zohar the Torah studied then is compared to ornaments which the chatan sends to the kallah prior to her wedding. The Zohar also compares studying Torah Shavuot night to the mother of the bride preparations for her daughter who is going to her chuppah the next day.
The Magen Avraham (494:1) explains the custom of being awake with a Midrash Rabbah (Shir HaShirim 1:12(2)) that states the following oddity:
“When G‑d came to give the Jews the Torah, He found them in a deep slumber, and had to rouse them. This is alluded to in the pasuk‘Why did I come when no one was there? I called, and there was no answer’ (Isaiah 50:2).
‘Thus,’ the Magen Avraham says “to compensate for the nation’s slumber on the night before the giving of the Torah, it is customary to remain awake on the first night of Shavuot, studying Torah.”

Rabbi Meir Sendor wrote in 2020:

"...In Israel this Shabbat we will be reading parashat Naso (in the Diaspora it will be the second day of Shavuot). The last verse of the parashah records the ultimate completion of the Mishkan, the Tent of Meeting that becomes the place of continuing revelation from God, a moveable Mount Sinai, as Israel travels through the wilderness and settles in the Land of Israel:
במדבר פרק ז פסוק פטובבא משה אל אהל מועד לדבר אתו וישמע את הקול מדבר אליו מעל הכפרת אשר על ארן העדת מבין שני הכרבים וידבר אליו: פ

And when Moshe came into the Tent of Meeting to speak with Him, he would hear the Voice speaking to him from above the cover that was on the Ark of the Testimony, from between the two Keruvim and He would speak to him.
Rashi notes that the verb form of the word “speaking – מִדַּבֵּר” is unusual (middaber):
רש”י במדבר פרק ז פסוק פטמדבר – כמו מתדבר, כבודו של מעלה לומר כן מדבר בינו לבין עצמו, ומשה שומע מאליו:
It is like [the reflexive form of] speak. It is respectful of the Supernal to say it thus – He spoke to Himself, and Moshe listened in from himself.
Rashi’s sensitive reading, reflected also in TargumOnkelos, adds further mystery to the process of revelation. When God, Infinite and Eternal, speaks – God is speaking to Himself. Moshe listens in. But does that mean God is not really speaking to Moshe, or to us? Rashi explains this as an aspect of royal etiquette. But this may also reveal something even deeper. Maimonides in Yesodei haTorah, his summary of essential philosophical principles of Torah at the beginning of the Mishneh Torah, includes a profound conception of God’s own most activity:
רמב”ם הלכות יסודי התורה פרק ב הלכה ט הלכה יולפי שהוא יודע עצמו ומכיר גדולתו ותפארתו ואמתתו הוא יודע הכל ואין דבר נעלם ממנו.הקדוש ברוך הוא מכיר אמתו ויודע אותה כמו שהיא, ואינו יודע בדעה שהיא חוץ ממנו כמו שאנו יודעין, שאין אנו ודעתנו אחד אבל הבורא יתברך הוא ודעתו וחייו אחד מכל צד ומכל פינה ובכל דרך ייחוד… נמצאת אתה אומר הוא היודע והוא הידוע והוא הדעה עצמה הכל אחד, ודבר זה אין כח בפה לאומרו ולא באוזן לשמעו ולא בלב האדם להכירו על בוריו
Since [God] knows Himself and recognizes His own greatness and radiance and true reality, He knows all, and nothing is hidden from Him. The Holy One, blessed be He, recognizes His true reality and knows it as it is. He does not know with a knowledge that is other than Himself, like we know. For we and our knowledge are not one. But the Creator, blessed be He, and His knowledge and life are one from every aspect and in every manner of oneness… So it turns out that we should say that He is the Knower and He is the Known and He is the process of Knowing, all one. And there is no power in the mouth to say this, nor in the ear to hear it, nor in the human heart to recognize this clearly…
This formula, that God is the Knower, Known and Knowing, is a paraphrase based on Aristotle (Metaphysics, Book 12). Maimonides explains this in context of the absolute oneness of God. And in knowing Himself God knows all and everything. It is in this sense that God speaks to Himself, so to speak – etiquette, yes, but as the profound reality of His absolute oneness. So when Moshe listens in, it’s not from outside the circle. Listening in to God speaking to God means Moshe, along with all beings, is in the Mind of God, and God is speaking to him as well. This matches how Rabbi Hayyim of Volozhin, great kabbalist and founder of the Lithuanian yeshivah movement in the eighteenth century, explains what it means to learn Torah. It is to actually experience that we are in the Mind of God (Nefesh haHayyim 4:10-11), and Torah is spoken to each of us as well. When God says (Ex. 20:2)
אנכי יקוק א-להיך אשר הוצאתיך מארץ מצרים מבית עבדים
I am HaShem your God Who took you out of the land of Egypt, from the house of slaves,
The first of the Ten Commandments, it’s said in the singular. God is speaking eternally to each and every one of us, really. When we open our minds and hearts fully, we can hear this. And this awareness can transform our prayer as well. When we speak to God in prayer, we can really speak to God. Really.

Shavuot is the celebration of our intimate connection with God and with each other. He speaks to Himself eternally, infinitely, and to each one of us and all of us, most intimately and directly. In this way we are all connected to each other, online or off, immediately and directly, wherever we are..."

Rabbi Baruch of Mezhibuzh (1757–1811), the grandson of the founder of the Chasidic movement, Rabbi Israel Baal Shem Tov, told a story about one of his students which connected this idea of transcending a rationalistic level of understanding to faith (emunah) in regard to the 50 gates of understanding. Leib Getzel Lax writes about the connection of the 50 gates of Binah with the 50 days of the counting of Omer:

During the Omer we count 49 days and on the 50th day we celebrate Shavuos.

Shavuos as the 50th Day is also known as the 50 gates of Understanding or The 50 gates of Binah (corresponding to the sefirot of Binah). The sefirot of Chochma (wisdom) appears opposite to Binah on the Kabbalah Tree of Life. Chochma or Wisdom of Intellect is experienced as intuition or insight. It appears on the mind like a flash of lightning (chashmal). Paradoxically however, Binah (understanding) is acquired through a process.

Binah-Understanding brings Tshuva, and Tshuva brings healing.

In the Zohar, Binah-Understanding is synonymous with Tshuva.

This is the experience of the 49 Days of the Omer and the elevated state of The 50 Gates of Binah.

This process is connected to the mystery of Memra and Shekhinah which describes the process of how God interacts with his creation and creatures.

Bereshit (the first word of the Bible) on the Messianic level is read as bera (son), rosh (head), shit (six), is revealing that the Creator is the Divine Son. He is the head and beginning of Creation over six days (represented by the unfolding of the six petalled Rose-Lily). Bereshit read on a Marian level is Bat Reshit (First Daughter or Lady). Bereshit read on a Josephine level is Rosh Bayit (Head or Master of the House or Home). Read on a Luisan level it is aleph (א) b’tishrei alluding to Rosh haShanah which represents the new Creation and the fulfilment in the Eucharistic Messiah’s coming in the Kingdom of the Divine Will in the Era of Peace.

At that time the feasts of Rosh ha Shanah (Warning and the Miracle), Yom Kippur (Israel Repents), Sukkot (Ingrafting of the Jewish people to the Church), Shemenei Atzeret (Start of the Marian Era of Peace when Our Lady may be proclaimed as Co-Redemptrix, Mediatrix of all Graces and Advocate) and Simchat Torah (Eucharistic Coming and New Penecost) will reach their messianic fulfilment. Just as the feasts of Hanukah (Christmas as a festival of light and manifestation (incarnation) of the Divine Will in time and history), Purim (Annunciation of Our Lady and Shrove Tuesday), Pesach (Easter), Shavuos (Penecost), Tisha B’Av (2nd Destruction of the Temple) and Tu B’Av (Assumption of Our Lady) were in his first Coming 2,000 years ago. That they were fulfilled doesn't mean we don't celebrate them or abolish them, but they do open a new messianic light into their interior meaning.

The last Supper was a Havurah Passover Meal on Nisan 16 and not the first ritual night of the Seder on Nisan 15. The Pharisee counting of the Omer (barley harvest) began on Nisan 16 which in the year of the Crucifixion began on Thursday Evening/Friday and thus Shavuot or Pentecost was 50 days later on the Sabbath. The new "converts" thus received their first Eucharist on the Evening after the conclusion of the Sabbath.

The connection with the Eucharist and the Counting of the Omer (the barley harvest) is hidden in the story of Gideon and the rolling loaf of barley bread mentioned in Judges 7. The Rabbis associate this with Nisan 16 the second day of Pesach. The wind of Pentecost can be associated with the wind that blows into the Temple and removes the wheat from the chaff and then the burning of the barley loaves made from wheat is offered as a burnt offering. This alludes to the purifying fire at Pentecost. It also alludes to the impact of the rolling barley loaf which over throws the tabernacle or tent for a long period. This alludes to the destruction of the Temple with the coming of the Eucharistic Messiah until the appointed time.

There are many ways that one could meditate on the 49 days of the Counting of the Omer as a form of purification which culminates on the 50th Day associated with Holiness and Shavuot or Pentecost. Just as for Catholics the 40 days of Lent are a mediation on salvation that culminates with Easter, so the 49 Days of the Counting of the Omer is a focus on the process of Sanctification leading to the outpouring of the Holy Spirit and the future new Pentecost which will lead us to the messianic Sabbath of living in the Divine Will on earth as it is in Heaven.

In the Passover Haggadah we learn that the finger of God represents 10 but the hand of God is 50. Thus God saved Israel from Pharaoh and slavery in Egypt by his finger which represented the ten plagues but at the Red Sea by opening the way through it he delivered them with his hand (the right hand of Chesed) with 50 plagues (the left hand of Gevurah). Thus Passover is a type of Salvation (Yeshua) and the Counting of the Omer and the Hand at the Red Sea and the crossing of the Red Sea represents Shavuot (Jewish Pentecost) as the way of Sanctification (kedushah).

Your way led through the sea,
your paths through the great waters,
your steps left no trace behind them.
You led your people like a flock,
by the hand of Moses and Aaron. (Psalm 77:19-20)

Notice that it says 'the Hand' not hands demonstrating that this Hand (Yad) of Moses (Moshe) and Aaron (Aharon) is the Divine Hand not Moses and Aaron themselves. They are the vessels for this Hand.

The culmination of this counting of the Omer leading to the fire of Pentecost or shavuot is love (ahavah) for the King and the Kingdom. We can pause and reflect on the last day on the love of God in our heart and how we efectively share it with others.

This meditation on the 49 Days of the Counting of the Omer culminates in the fiftieth Day of the Feast of Shavuot which celebrates the giving or gift of the Torah on Mt Sinai. The First Christian Pentecost saw the first believers in Yeshua receiving the fire and gifts of the Holy Spirit in the Cenacle in Jerusalem. As Hebrew Catholics we celebrate both the giving of the Torah on Mt Sinai and the giving of the Spirit and its empowering gifts that includes our potential to recieve thee spiritual traits. We can meditate on a Hebrew Catholic version of these meditation s on the Counting of the Omer. This will take us on a sanctifying journey into the Kingdom of the Divine Will which is coming on earth as it is in heaven. All is love! the Kingdom of Divine Will is the Kingdom of Love!

see

Zohar Prologue 151-160: The Two Heavens and Earths : Arka and Ara

The Zohar Prologue 125-150: The Night of the Bride (Part 2)

Zohar Prologue 151-160: The Two Heavens and Earths : Arka and Ara

Trending Articles

Practice Sheet of Right form of verbs for HSC Students

Download: FK ft Shenky – Nakuyewa ”Prod by: Shenky”

How to win at Markstrat (Markstrat Tips and Tricks) – Vodites

Ominde Commission Report and Recommendations – Ominde Report of 1964

Bureau of Internal Revenue: Regional Offices (Directory)

GO 53 on Enhancement of Ex-gratia upto 5 Lakhs Toddy Tappers in Telangana

Cakewalk CA-2A Leveling Amplifier v2.0.1.97 WiN, v2.0.1.96 OSX Incl Keygen

Mp3 Download: Mdu - Kunjenjenjena

How the kill the job , when DTP request running for long hours.

Microsoft Intune から展開しているアプリのアップデートについて

18-year-old girl was beaten for half an hour by two Northampton men in 'an...

Car crash in Dunton Bassett leaves driver in critical condition

Macky 2, Two Others In Road Accident

Application log 00000000000000089514: Could not convert queue DLVST90CLNT

Detroit mafia: D’Anna Brothers agree to plea deal

Delivery block field greyed out using VA02

Muloraki Au

【個人撮影】スマホのプライベート映像♪「中に出さないで///」カラオケ屋での生ハメ撮りが流出ｗ【リベンジポルノ】＠PornHub

BREAKING NEWS: Diamond Platnumz Is Reported Dead After Ghastly Car Accident

FIAT 500 B0111 B0112