In Kabbalistic teachings, Keter represents the Crown of all the Sefirot, the divine source from which all creation emanates. It is the highest point of spiritual ascent, a level beyond the intellect and will, where the soul is completely immersed in the Divine Essence. For the Hebrew Catholic, this is the ultimate experience of divine union, the culmination of the spiritual journey that brings the soul into the most intimate relationship with God. It is at this level that the believer’s heart and mind are fully united with the Divine Heart of Jesus, reflecting the perfect union between Yeshua and His Mother, Miriam.
Keter: The Crown of Divine Knowledge and Union
Keter is often described as the level of Divine Knowledge and Union, where the soul experiences complete oneness with God. In Kabbalistic thought, Keter is the source of all the other Sefirot, representing the highest level of consciousness and spiritual realization. It is the divine crown, a symbol of ultimate sovereignty and kingship. In the Hebrew Catholic tradition, this is the stage of spiritual ascent where the soul is elevated to participate fully in the divine life, becoming completely aligned with the will of God.
At the tenth level, the soul experiences Yichud, a Hebrew term meaning "union" or "becoming one with the Other."Yichud is often used to describe the mystical union between God and the soul, a state where the believer transcends the limitations of the self and becomes fully absorbed in the Divine Presence. It is a profound spiritual reality in which the soul participates in the divine essence, no longer separated from God by sin, doubt, or human imperfection.
This union is not merely intellectual or emotional but is an experiential reality that involves the entire person—mind, body, and soul. At the tenth level, the soul is no longer seeking or striving for union; it has already arrived at its destination, fully immersed in the Divine Will and the Divine Heart. This is the ultimate fulfillment of the believer’s spiritual journey, where the soul becomes one with the Creator in perfect harmony and holiness.
Miriam’s Crowning and the Divine Heart of Her Son
In Hebrew Catholic paradigm, the tenth level is symbolized by the crowning of Miriam haKedosha in Heaven, as described in the fifth glorious mystery of the Rosary. Miriam’s coronation represents her total participation in the divine plan of salvation and her unique relationship with the Divine Heart of Jesus. Her crown, in this context, is not a symbol of power or dominance but of her complete union with God’s will. Miriam, as the Mother of God, is the first to experience the fullness of union with God, and her crowning reflects the ultimate fulfillment of her vocation as theotokos (God-bearer).
Miriam’s union with the Divine Heart of Yeshua is a model for all believers. In her, we see the perfect relationship between the soul and the Son of God, where she is entirely devoted to the will of God, fully participating in the divine life, and interceding for humanity. Her crowning also signifies the completion of the spiritual journey, where the soul, after much purification and self-emptying, is fully conformed to the likeness of Mashiach.
At the tenth level, the believer, through prayer and contemplation, begins to experience a similar union with the Divine Heart. The soul, as it enters into the Yichud of the Divine, becomes increasingly aware of its identity in Mashiach sharing in His life, death, and resurrection. This union is not a passive state but an active participation in the divine mission, reflecting Yeshua’s self-sacrificial love for the world.
The Role of the Father, Son, and Holy Spirit in the Tenth Level
The tenth level of spiritual ascent is also marked by a deeper understanding of the role of the Trinity in the believer’s union with God. In Kabbalistic thought, the three primary lights or roots of the Sefirot are the Father, Son, and Holy Spirit. The Father is associated with Emunah (faith), the Son with Ratzon (will), and the Holy Spirit with Taanug (desire or delight). Each of these aspects represents a different mode of divine interaction with creation, and they are all integral to the soul’s union with God.
In the Hebrew Catholic context, the Father’s role is foundational, as Emunah (faith) forms the basis for the believer’s relationship with God. Faith is the trust that allows the soul to begin its journey toward union with God. The Son, Yeshua haMashiach, represents the will of God (Ratzon), and it is through the will of Mashiach that the soul is conformed to the divine plan. The Holy Spirit, symbolized by Taanug (desire), is the loving desire that draws the soul into intimate communion with the divine life. At the tenth level, the soul experiences a deep sense of longing and desire for God, a yearning that is fulfilled in union with the Divine.
This divine interplay between the Father, Son, and Holy Spirit is the ultimate reality at the tenth level. It is a participation in the life of the Trinity, where the soul, through prayer and contemplation, becomes one with the divine will, the divine heart, and the divine spirit.
Shasha Yichud: A Deeper Level of Contemplative Prayer
At the tenth level, the soul enters into Shasha Yichud, a deeper form of contemplative prayer that leads to complete unity with the Divine Will. Shasha Yichud represents the soul’s complete immersion in the divine life, where the boundaries between the self and God disappear. The soul no longer perceives itself as separate from God but as one with the divine essence.
This level of prayer is characterized by stillness, silence, and profound peace. It is a state of deep contemplative union, where the soul experiences God’s presence in an all-encompassing way. Shasha Yichud is the culmination of the prayer journey, where the soul is united with the Divine Heart and is transformed into the image of Christ.
The soul at this level does not keep its union with God to itself but is called to share the fruits of this union with others. The purpose of union with the Divine at the tenth level is not just personal sanctification but the transformation of the world. The believer is called to take the presence of the Messiah into the world, sharing the blessings of divine union with others through acts of love, service, and compassion. This is the Avodah — the divine service or work — that flows from the union of the soul with God.
The Final Blessing and the Mass
In the Mass, the final blessing corresponds to the tenth level, where the believer, after experiencing deep union with God, is sent forth into the world to do the Divine Work (Avodah). The final blessing represents the soul’s return to the world, not as a passive observer but as an active participant in God’s mission. It is a call to take the presence of the Messiah into the ordinary work of life, transforming the world through the grace of God.
The final blessing in the Mass is a moment of commissioning, where the soul, having been united with God, is sent forth to continue the work of salvation and sanctification in the world. It is a moment of divine empowerment, where the believer is strengthened to carry out the work of Christ, sharing His love and mercy with others.
Conclusion
The tenth level in Hebrew Catholic spirituality, corresponding to Keter (Crown), is the level of total union with God. It is the culmination of the spiritual journey, where the soul enters into complete communion with the Divine Heart, experiencing divine knowledge and holiness. This level is marked by Yichud — the mystical union with God — and is symbolized by the crowning of Miriam in Heaven. At this level, the believer is united with the Father, Son, and Holy Spirit, experiencing the fullness of divine life. Shasha Yichud represents the deepest form of contemplative prayer, leading to unity with the Divine Will. The purpose of this union is not only personal sanctification but the transformation of the world through Avodah, the divine work of service to others.
Footnotes:
St. John Paul II, Rosarium Virginis Mariae, 2002.
Kabbalistic teachings on Keter and Yichud, The Kabbalah Reader, ed. Joseph Dan, 1998.
St. Teresa of Avila, Interior Castle, 16th century.
Catechism of the Catholic Church, 2600-2603.
St. Thomas Aquinas, Summa Theologica, II-II, q. 24, art. 9.
St. Augustine, Confessions, 5th century.
St. Maximilian Kolbe, The Immaculata, the Spiritual Heart of the Church, 20th century.