The Lady Soars
Prologue: Verse 223
פִּקּוּדָא שְׁבִיעָאָה לְמִגְזַר לִתְמַנְיָא יוֹמִין, וּלְאַעֲבָרָא זוּהֲמָא דְּעָרְלְתָא בְּגִין דְּהַהִיא חַיָּה, אִיהִי דַרְגָא תְּמִינָאָה לְכָל דַּרְגִּין, וְהַהִיא נֶפֶשׁ דְּפָרְחָא מִינָהּ, אִצְטְרִיכָא לְאִתְחֲזָאָה קַמָּהּ לִתְמַנְיָא יוֹמִין, כְּמָה דְאִיהִי דַרְגָּא תְּמִינָאָה.
The seventh precept is to circumcise on the eighth day of life and remove the filth of the foreskin. For She is Chaya who is the eighth step (alluding to Malkhut), from Kol (All who is also Binah) of the steps (sefirotic array). And She is the soul (nefesh) that soars within Her (Binah) and must appear before Her on the eighth day, as She is herself the eighth step (Malkhut).
Prologue: Verse 224
וּכְדֵין, אִתְחַזֵּי וַדַּאי דְּאִיהִי נֶפֶשׁ חַיָּה, נֶפֶשׁ דְּהַהִיא חַיָּה קַדִּישָׁא, וְלָא מִסִּטְרָא אָחֳרָא וְדָא אִיהוּ יִשְׁרְצוּ הַמַּיִם. בְּסִפְרָא דַּחֲנוֹךְ, יִתְרַשְׁמוּן מַיָא דְזַרְעָא קַדִּישָׁא רְשִׁימוּ דְּנֶפֶשׁ חַיָּה. וְדָא רְשִׁימוּ דְּאָת יוּ"ד, דְּאִתְרְשִׁים בְּבִשְׂרָא קַדִּישָׁא, מִכָּל שְׁאָר רְשׁוּמִין דְּעָלְמָא.
And then it is made clear that it is a living soul (nefesh chayah). A soul (nefesh) that is She who is the holy Chayah and not from the Other Side (Sitra Ahra). And this is alluded to by the words, "Let the waters swarm abundantly" (Genesis 1:20). In the Book of Enoch as, "Let the waters of the holy seed (zera) be inscribed by the impression or trace of the living soul (nefesh chayah)." And this alludes to the impression (trace reshimu) that the letter Yod traced upon the holy flesh (basar kadosh), from Kol (All) are the remaining tracings of the Virgin (Alma).
Prologue: Verse 225
וְעוֹף יְעוֹפֵף עַל הָאָרֶץ. דָּא אֵלִיָּהוּ דְּטָאס כָּל עָלְמָא בְּד' טָאסִין, לְמֶהֱוֵי תַּמָּן בְּהַהוּא גְּזִירוּ דִּקְיָימָא קַדִּישָׁא. וְאִצְטְרִיךְ לְתַקְּנָא לֵיהּ כּוּרְסַיָּיא, וּלְאַדְכְּרָא בְּפוּמֵיהּ, דָּא כָּרְסְיָיא דְּאֵלִיָּה"וּ. וְאִי לָאו, לָא שָׁארֵי תַּמָּן.
"And let birds soar above the earth (ha-aretz)" (Genesis 1:20). This refers to Elijah, who flies with Kol (All) the Virgin in four flights, for him to be present at the holy circumcision. So there is prepared for him by Her - a Chair, and She cries out loud, This is the chair of Elijah - Yod. If not, She will not remain there!
Prologue: Verse 226
וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדוֹלִים. תְּרֵין, אִלֵּין עָרְלָה וּפְרִיעָה, גְּזִירוּ דְּעָרְלָה, וּפְרִיעָה לְבָתַר. וְאִינוּן דְּכַר וְנוּקְבָא. וְאֶת כָּל נֶפֶשׁ הַחַיָּה הָרוֹמֶשֶׂת, דָּא רְשִׁימוּ דְּאָ"ת קַיָּימָא קַדִּישָׁא, דְּאִיהִי נֶפֶשׁ חַיָּה קַדִּישָׁא, כִּדְקָאֲמָרָן. אֲשֶׁר שָׁרְצוּ הַמַּיִם, מַיִין עִלָּאִין, דְּאִתְמָשְׁכוּ לְגַבָּהּ דְּאָת רְשִׁימוּ דָּא.
"And created Elohim the great sea creatures" (Genesis 1:21). two, and these are foreskin and the uncovering - removal of the foreskin and the uncovering of the corona. And these are male (Zakar) and female (Nukvah). "V'et (ואת alef and tav) Kol (All) who is nefesh Chayah that moves" (Genesis 1:21). This refers to the trace of the sign of the holy covenant, which is the soul (nefesh) of holy Chayah, as has been stated. "...which the waters brought forth abundantly," the supernal or upper waters that She draws back into His trace of knowledge or knowing (Daat).
Prologue: Verse 227
וּבְגִין דָא אִתְרְשִׁימוּ יִשְׂרָאֵל בִּרְשִׁימוּ קַדִּישָׁא וְדַכְיוּ לְתַתָּא, כְּגַוְונָא דְּאִינוּן רְשִׁימִין קַדִּישִׁין לְאִשְׁתְּמוֹדְעָא בֵּין סְטַר קַדִּישָׁא לְסִטְרָא אָחֳרָא אוֹף יִשְׂרָאֵל רְשִׁימִין, לְאִשְׁתְּמוֹדְעָא, בֵּין קִדּוּשָׁא, לְעַמִּין עכו"ם דְּאַתְיָין מִסִּטְרָא אָחֳרָא כְּמָה דְּאִתְּמָר. וּכְמָה דְּרָשִׁים לוֹן, הָכֵי רָשִׁים בְּעִירֵי וְעוֹפֵי דִלְהוֹן, לִבְעִירֵי וְעוֹפֵי דְעַמִּין עכו"ם. זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל.
Therefore Know this about the et (alef and tav) who is His trace Yisrael - His holy and pure tracing down below, similar to the holy tracings (above). This distinguishes the holy side from the Other Side, in regard to the bird or wheel who is His trace Israel. Thus are they marked, to distinguish the holiness from the impure idol worshiping nations that originate from the Other Side, as we have learned. Just as He marked us, so did He mark off their cattle and their birds - the cattle and birds of the idol worshiping nations. Happy is the portion of Yisrael!
The second Sefirah (attribute) that blazes forth from the Divine Will is Wisdom and the third attribute is Understanding (Binah). These first three attributes that make up the divine Head are also called the Higher Glory and the higher or inner Face of the Godhead. The next seven Attributes make up the Divine Body. The first three of these seven are called the Heart or Torso of the Body. The whole ten are also called the Divine Heart and Body.
“He said, Mother thus…” states ‘Bahir’ 63. The “He” is the King mentioned in the same passage. This is the ‘Ani Hu’ (I am He) of the Gospel of John. This Mother who is called Daughter (Bat), is the daughter or Lady of Zion. She is the daughter of Abba, the Mother of Zer Anpin the Son, and the spouse or bride of the Holy Spirit especially in his role as the Spirit of Understanding (Binah) and Wisdom (Chokhmah).
“He (the Divine King) married her to a King (the Holy Spirit), and also gave her to him (the Son) as a gift” Bahir 63.
The Mother or Female is seen in the Attribute of Binah –Understanding in connection with the Heart as Heavenly or Mystical Mother and in the Attribute of Malkhut-Shekhinah (Kingdom-Presence) as Heavenly or Mystical Bride. In Miriam (Mary) haKedosha’s role as Immaculate Heart she is linked to the Attribute of Binah (Understanding) and is associated as a Heavenly Leah. Miriam (Mary) as Mother of the Church is linked with the Attribute of Malkhut-Shekhinah and associated as a Heavenly Rachel. Miriam the sister of Moses and Aaron and the section in the Torah referring to her are an earthly shadow or type of the Heavenly Miriam and her role in God’s Plan.
Two letters in Hebrew are associated with the Mother’s womb. The letter Mem is associated with the Mother’s womb in Binah and the letter Tet associated with the Mother’s womb in Malkhut- Shekhinah. Mem is open from below to give birth to Zer Anpin-the Son. Tet is a womb open at the top to receive from Zer Anpin the Son. As Mother of the Messiah, Miriam gives birth to her son and as Mother of the Church she receives from her Son on behalf of herself and all the members of the Church.
It is this Celestial Mother that fully understands the concept of God as ‘Elohim’ (God). She does this through her spousal relationship with the Holy Spirit of Understanding (Binah). This Holy Spirit is called ‘Ruach Elohim’ in Genesis 1. Between the first and second mentions of ‘Elohim’ in Genesis 1, there are thirteen Hebrew words symbolising the 13 qualities of Mercy. These 13 qualities are in a deep way connected with the Spirit of God and his spouse the Celestial Mother. These 13 qualities of Mercy are linked to the 13 rivers of balsam that await the righteous (Tzaddikim) in the World to Come.
"According to rabbinic legend Miriam is a midwife. In Nisan, she midwives us into the flow of time, and on Passover she shows to us the Divine Face of dancer, drummer, musician and healer".
The second day of Creation was the Day of Din and Gevurah in Binah (Judgement and Power in Understanding) when the light of the Moon (Mary in Eternity) was revealed and the potential for Judgement and Hell were created. This was the Day associated with Miriam's Well (Be'er Miriam) that contained the Living Waters (Mayim Hayim) or the river of the Divine Will. This is the Monday or Moon Day of the Creation week. This is also the day when the potential for rejecting the Divine Will and the creation of Hell occurred with the creation of certain types of angels. This is why the text does not say the day was good.
The Zohar meditates on the first three words of Genesis – ‘With Beginning created Elohim’ in a hyper-literal fashion. This hyper-literal level doesn’t invalidate other levels of meaning such as ‘In the beginning God created’ or ‘With the beginning God created’ or ‘with the Primordial Son Elohim’ and so on. In fact the whole of Tikuney Zohar (made up of 70 chapters) is a meditation on the first word Bereshit, according to Rebbe Nachman of Breslov.
Daniel Matt states that the Elohim here signifies the Divine Mother – Binah. This is Miriam (Mary) in Eternity united to her spouse the Ruach Elohim. In a sense she is Geveret (Noble Lady) or Em Elohim (Mother of God) or Mrs Elohim. It is in the world of Beriyah (the Hidden or Concealed Son) that she is conceived in Eternity as the perfect created mirror of the Attributes (Sefirot) of Elohim.
Today many Jews add a cup of water to the Passover in honour of Miriam which they associate with the Well of Miriam and add some songs and ritual words in honour of Miriam. Is this a totally new custom or a more ancient one being renewed? Many families have always included a jug of water on the Passover table to mix with the wine which is the direct origin of the recent Cup of Miriam ceremonies among Ashkenazi Jews.
However there is already another cup or bowl of water on the Passover table and this is the cup or bowl of salt water. Ashkenazis refer to this water as the tears of Israel. The Sephardim however arrange their Seder plate according to the figure of the Divine Man (Adam Kadmon) ten sefirot. The Sefardi arrange their plate with the three matzot and the six other foods on the Seder plate. The three matzot represent the sefirot (Attributes) of the Head of the Divine man- Keter [crown], Chokhmah [wisdom] and Binah [understanding]. The other six foods are arranged as the Body of the Divine Man. Some Sefardim see the seder plate itself as the tenth sefirah of Shekhinah / Malkhut however many others place the cup or bowl of salt water (sometimes lemon juice or vinegar) as a symbol of the Shekhinah [female presence] and her tears and the 10th sefirah. Thus this custom is the true remembrance of the tears and Well of Miriam.
The Kavod or Glory of God is closely associated with the concept of Shekhinah, as it is Shekhinah that allows the Kavod to manifest in time and space through the power of the Holy Spirit (Ruach haKodesh) in a veiled form that man can perceive as through a blurred cloudy lens. It is the Kavod or Dabar (Word), also known as Wisdom or Primordial Torah, through the power of the Holy Spirit, that manifests himself in time and space. This process is what Shekhinah is.
Thus the Shekhinah came to be seen in the Jewish tradition as a simile for the Divine Presence itself. The Shekhinah is often refered to in the feminine form because in the Jewish traditions the Holy Spirit and wisdom are at times referred to in the feminine gender. Understanding (Binah) which is closely linked to Wisdom (Chokhmah) is also referred to in feminine terminology. Yeshua also gives himself feminine imagery when he describes himself as a mother hen who gathers her chicks under her wings. This is a direct allusion to the concept of the ‘wings of Shekhinah’ found in Rabbinic literature.
The Zohar reveals the mystery of the Incarnation. The Matronita (Maiden/Virgin) who is also called the Female (Nukvah) brings the male Divine Soul who is the Splendour of Carmel and the Divine Man of the Sefirot to earth as the male Tzadik (righteous One). This is the son of the Matronita. All righteous souls are made in the likeness of these two Tzaddikim of the male and female (Yeshua and Miriam).
The other two Tzaddikim are Joseph [also known as Sandalphon (fish-like face or form) in the angelic realm] and Luisa (Nukvah/being female) represented by the two olive wood cherubim in the Temple that flank the gold cherubim on the Ark. The two kedoshim are Jesus (Metatron) and Mary (Matronita) represented by the two golden cherubim on the Ark. Rebbe Nachman refers to Joseph as the Hidden Tzaddik and he awaits the true handmaid he called Tzadaka (righteousness or charity) or Tzadika (female Tzadik) realising that Eva Frank was a false handmaid and not the woman of Edom (Rome) that would reveal this new Daat (knowledge) and enhanced Grace (chen).
The created partzuf Abba is the image of the uncreated partzuf Abba - he is Joseph ben Jacob/Israel. The created partzuf of the higher Imma (Mother) is the image of the uncreated partzuf Imma - she is Miriam haKedosha. The partzuf Nukvah (female) is the created lower Imma - she is the very little one (Piccarreta). The six partzufim are the mystery of Bereshit and the six days.
The collection (yalkhut) of Jacob Frank opens with a mystical vision into the chambers of the Divine Heart which are the 32 paths of Wisdom.
"I had a vision in Salonika, as though the following words were said to somebody, Go lead Jacob the wise into the chambers and when you and he come to the first chamber, I admonish you that all the doors and gates be opened to him."
Jacob Frank is led by a Divine Being into the Chambers of the Divine King and all the mystical doors and gates are opened before him. Jewish tradition speaks of the 50 gates of Chokhmah (wisdom). This reminds us of the Mystical Diamond and Interior Castle of St Teresa of Avila.
"When I entered the first chamber, a rose was given to me as a sign by which I could go on to the next and so on in sequence from one room to the next."
Jacob is now given a rose (shoshanah) to symbolise that this is the opening of the Mystical Rose (Rosa Mystica)which is the Immaculate Heart through which one must enter in order to explore the chambers of the Divine King.
"And so I flew in the air accompanied by two maidens whose beauty the world has never seen. In these rooms I saw for the most part women and young ladies."
Jacob now perceives in mystical flight the two Maidens or Virgins who are the two female chayot (living creatures) of the Holy of Holies. One is the 'Well of Miriam' and the other the 'Mouth of the Well of Miriam' - Our Lady and Luisa Piccarreta. He beholds the heavenly dwellings of the female virgins and saints that accompany the two Maidens. They are also known in the Zohar as Matronita the small one of the chayot and Nukvah the chayah who is a "very little one".
"In some, however, there were assembled only groups of students and teachers, and wherever just the first word was spoken to me, I immediately grasped the whole matter from it and the full meaning."
Jacob now beholds the realms mentioned in the Zohar as part of the Garden of Eden before the gates of heaven where one studies the Torah and teachings of the Messiah. This is the highest level of purgatory.
"There was an innumerable number of these rooms and in the last one of them I saw the First who also sat as a teacher with his students, dressed in frenk clothing. This one immediately asked me, Are you Jacob the wise? I have heard that you are strong and brave-hearted. To this point have I come, but I have not the strength of proceeding from here further; if you want, strengthen yourself and may God help you, for very many ancestors took that burden upon themselves, went on this road, but fell."
Jacob Frank beholds Nathan of Gaza in Ottoman clothing (frenk) who repented of his Sabbateanism and embraced the Catholic Faith with many of his followers after their disillusionment with Shabtai Zevi.
"With that, he showed me through the window of this chamber an abyss which was like a black sea, hidden in extraordinary darkness, and on the other side of this abyss I saw a mountain whose height seemed to touch the clouds."
Now Nathan reveals to him the way of spiritual darkness, the dark night and the ascent of Mount Carmel or Zion. This is the way of the dark Lady of the mountain of Yasna Gora - Our Lady of Czestochowa. This is the mystical journey in the dark waters of her womb.
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