Nazarene Kabbalah

Comment by David Katcher on July 21, 2008 at 9:02pm

What are the 42 Laws of the Zohar
Someone please list them

Comment by David Katcher on May 10, 2009 at 9:48am

Fourty Two Laws of the Zohar-Kabbalah Shimon Bar Yochannan

Kabbalah of Yeshua the Messiah

10 Sefirot

Torah of death=written Torah Torah of life=oral Torah

Yetzer HaRa and Yetzer HaTov p.74 very well put

gilgulim

Rashbi

Moses Deleon

Abraham ben Samuel Abulafia

Abraham Azulai

Issac Luria

Five levels of the soul


Ein Sof

Five Worlds of Reality

Tetragrammaton

Kabbalah: The Way of the Jewish Mystic Perle Epstein

The Everything Kabbalah Book Mark Elber

Comment by David Katcher on May 10, 2009 at 9:49am

42 Laws of the Zohar- Sohd
Yochanan (John), 1,2,3 Yochanan (John) and Revelation
Picture Reality
Family (Governmernt) Government Church
see the cross 2 parts+ function light bulb, switch and the light

Harold Camping
1 Historical setting
2 Moral or Spiritual Setting
3 Salvation account

W.D. Muhammad
Malachi Z. York

James Trimm
Hermenutics

The Middle Pillar
1 Ein Sof
2 Plurality within the Godhead
3 Ten Sefirot
4 Three Pillars of the Godhead
5 The Three Mothers
6 The Three Sefarim
7 The Four Worlds


Hidden Study of the not-so-obvious aspects of the text Some of these aspects include: homilies, gematria (numeric value of words), alternate Alef Bet set, equidistant spacing, meanings of the letter in context, mystical shapes of the letters and more


Peshat within Sod was revealed by Rabbi Yochanan bar Yochai (Zohar)
Remez within Sod was revealed by the Arizal
Drash within Sod was revealed by the Baal Shem Tov
Sod within Sod will be revealed by the Mashiach

My addition Sod within Sod has been revealed by Yeshua the Messiah

Comment by David Katcher on May 10, 2009 at 9:49am

Appendices and additions
The Zohar is not considered complete without the addition of certain appendixes, which are often attributed either to the same author, or to some of his immediate disciples. These supplementary portions are almost always printed as part of the text with separate titles, or in separate columns. They are as follows:[1]
Sifra di-Tsni`uta, consisting of five chapters, in which are chiefly discussed the questions involved in the Creation, such as the transition from the infinite to the finite, that from absolute unity to multifariousness, that from pure intelligence to matter, etc;[1]
Idra Rabbah, in which the teachings of the preceding portion are enlarged upon and developed;[1] and Idra Zuta, giving a résumé of the two preceding sections.[1]
To the larger appendixes are added the following fragments:
Raza de Razin, ("Secret of Secrets") dealing with the connection of the soul with the body;[1]
Sefer Hekalot, describing the seven heavenly halls, paradise, and hell;[1]
Raya Mehemna, giving a conversation between Moses, the prophet Elijah, and Shimon ben Yochai on the allegorical import of the Mosaic commandments and prohibitions, as well as of the rabbinical injunctions.[1]
Sitre Torah, on various topics;[1]
Midrash ha-Ne'elam, explaining passages of Scripture mystically by way of hints and gematria (mystical numerology);[1]
Saba, containing a conversation between the prophet Elijah and Shimon ben Yochai about the doctrine of metempsychosis;[1]
Yanuḳa, on the importance of washing the hands before meals and on similar subjects, written in the name of a child of Hamnuna Saba, whence the title Yanuḳa ("child");[1]
Tosefta and Matnitin, in which are sketched the doctrines of the Sefirot, the emanation of the primordial light, etc.[1]

Comment by David Katcher on May 10, 2009 at 9:52am

Good books to read sift them through the Bible
Nubian Islaamic Hebrews
The Holy Tablets
The Holy Tabernacle Family Guide
Sayings of Dr. Malachi Z. York
The Mind
The Book of Light
Your Potential
The Holy Koran Circle Seven Noble Drew Ali
The Supreme Alphabet Five Percenters
Metaphysical Bible Dictionary
The Bible Decoded-Sandra Butler
A Course in Miracles
Science and Health wth Keys to the Scriptures Mary Baker Eddy
The Science of Mind
Theosophical Society
Imam W.D. Muhammad
Nation of Islam
Divine Principle
12 Steps
As a Man Thinketh
The Qur'an Misinterpreted, Mistranslated and Misread by Gabriel Sawma
Scientific Healing Affirmations Metaphysical Meditations - Paramahansa Yogananda
The Art of Worldly Wisdom-Balthasar Gracia'n
Dhammapada
The Laws of Thinking E.Bernard Jordan
Does Your Tongue Need Healing? Derek Prince
You Are What You Think David Stoop
Hung by the Tongue Francis P. Martin
The Power of Your Words
Wisdom for a Lifetime
Holy Sutra for Healing
Holy Sutra Nectarean Shower of Holy Doctrines
Holy Sutra Prayerful Song to the Praise and Bless the Missioners
Holy Sutra Song of the Angel
The Handbook of Epictetus
777 And Other Qabalistic Writings of Aleister Crowley
Dianetics


the essence of Kabbalah is to seek the truth of YHWH in all books and all of creation
Let us be open to the wonderful journey ahead!

Comment by David Katcher on May 10, 2009 at 10:24am

The Essence of Kabbalah

The essence of Kabbalah is knowing the BALANCE of when to be serious and when not to be serious. We need to learn to be open to the truth of YHWH no matter what religion, philiosophy, way of life or science. We need to constantly ask YHWH to show us the TRUTH. We need not be arrogant but love the life YHWh has given us. Feel free to post your experience. I look forward to hearing from you all. Let all members of this room post something.

Comment by Charlayne Crawford on May 10, 2009 at 11:02am

I have been more interested in learning the Tanya- being more G-d like. We must be careful that we dont spend all of our time reading kaballah literature and staying out of scripture itself though.

Comment by David Katcher on May 10, 2009 at 2:55pm

42 Laws of the Zohar
1 YHWH is YHWH and we are not He/She is the judge of all things
2 Everything ultimately comes from YHWH
3 Everything is balanced male/female positive/negative the Tao Te Ching explains this principle
4 Do not judge a book by its cover Ask YHWH to help you gain wisdom and leave the rest
5 Do not be religious Do not be locked into a system Religions tend to isolate each other Have respect for leaders in the wisdom of YHWH
6 We are having a human experience humans with a spiritual experience or souls with a human experience
7 Have a personal relationship with YHWH Let Him/Her show you in the truth for your life
8 Know when to be serious and know when not to Remember Yeshua taught truth and seriousness but He knew how to party
9 Beware of religious fanatics
W.D. Muhammad
Malachi Z. York
Bahir Aryeh Kaplan
Sefer Yetzirah Aryeh Kaplan
The Kabbalah Handbook Gabriella Samuel
Types of Kabbalistic Meditations
The Kabbalistic Tradition
Kabbalah and Jewish Mysticism Dan Cohn-Sherbok
The Heart and the Fountain Joseph Dan
Hidden Study of the not-so-obvious aspects of the text Some of these aspects include: homilies, gematria (numeric value of words), alternate Alef Bet set, equidistant spacing, meanings of the letter in context, mystical shapes of the letters and more
James Trimm
Hermenutics
The Middle Pillar
1 Ein Sof
2 Plurality within the Godhead
3 Ten Sefirot
4 Three Pillars of the Godhead
5 The Three Mothers
6 The Three Sefarim
7 The Four Worlds
Peshat within Sod was revealed by Rabbi Yochanan bar Yochai (Zohar)
Remez within Sod was revealed by the Arizal
Drash within Sod was revealed by the Baal Shem Tov
Sod within Sod will be revealed by the Mashiach
My addition Sod within Sod has been revealed by Yeshua the Messiah
The Zohar is not considered complete without the addition of certain appendixes, which are often attributed either to the same author, or to some of his immediate disciples. These supplementary portions are almost always printed as part of the text with separate titles, or in separate columns. They are as follows:[1]
Sifra di-Tsni`uta, consisting of five chapters, in which are chiefly discussed the questions involved in the Creation, such as the transition from the infinite to the finite, that from absolute unity to multifariousness, that from pure intelligence to matter, etc;[1]
Idra Rabbah, in which the teachings of the preceding portion are enlarged upon and developed;[1] and Idra Zuta, giving a résumé of the two preceding sections.[1]
To the larger appendixes are added the following fragments:
Raza de Razin, ("Secret of Secrets") dealing with the connection of the soul with the body;[1]
Sefer Hekalot, describing the seven heavenly halls, paradise, and hell;[1]
Raya Mehemna, giving a conversation between Moses, the prophet Elijah, and Shimon ben Yochai on the allegorical import of the Mosaic commandments and prohibitions, as well as of the rabbinical injunctions.[1]
Sitre Torah, on various topics;[1]
Midrash ha-Ne'elam, explaining passages of Scripture mystically by way of hints and gematria (mystical numerology);[1]
Saba, containing a conversation between the prophet Elijah and Shimon ben Yochai about the doctrine of metempsychosis;[1]
Yanuḳa, on the importance of washing the hands before meals and on similar subjects, written in the name of a child of Hamnuna Saba, whence the title Yanuḳa ("child");[1]
Tosefta and Matnitin, in which are sketched the doctrines of the Sefirot, the emanation of the primordial light, etc.[1]
Fourty Two Laws of the Zohar-Kabbalah Shimon Bar Yochannan
Kabbalah of Yeshua the Messiah
10 Sefirot
Torah of death=written Torah Torah of life=oral Torah
Yetzer HaRa and Yetzer HaTov p.74 very well put
gilgulim
Rashbi
Moses Deleon
Abraham ben Samuel Abulafia
Abraham Azulai
Issac Luria
Five levels of the soul
Ein Sof
Five Worlds of Reality
Tetragrammaton
Kabbalah: The Way of the Jewish Mystic Perle Epstein
The Everything Kabbalah Book Mark Elber
42 Laws of the Zohar- Sohd
Yochanan (John), 1,2,3 Yochanan (John) and Revelation
Picture Reality
Family (Governmernt) Government Church
see the cross 2 parts+ function light bulb, switch and the light
Harold Camping
1 Historical setting
2 Moral or Spiritual Setting
3 Salvation account
Kabbalah James Trimm
Eyn Sof infinite one/boundless
10 Sefirot
Tree of Life
The Three PillarsThe Middle Pillar
Adam Kadmon
Torah as Blueprint
Torah's Involvement in Creation
22 Letters
Three Mothers
7 Doubles
12 Simples
Four Worlds
Tzimtzum
Partzufim
Neshamah
Ruach
Nefesh
Guf
Chayyah
Yehidah
Ruach Ha Kodesh
Neshamah Yetairah
Neshamah Kedusha
Standard Gematria Mispar Hechrachi
Mispar Gadol
Mispar Katan
Mispar Siduri
Mispar Kidmi
Mispar P'rati
Mispar Katan Mispari
At-Bash
HaKadmi Gematria
HaMeruba HaPerati Gematria
Ha Meruba Ha Kellai
Ha Merugal (Mispar Katan) Gematria
Mussafi Gematria
Shemi Gematria
Ordinal Value
Mispar HaKadmi
Mispar HaPerati
Mispar Shemi
Notarikon
Temurah
Gilgul Neshamot not Hindu
Neshamah Klalit
Ibbur
Dibbuk
Mechusheh
Nistar
Eli,Eli Lama Sabachthani
Born Again
Kavannah
Hitbonenut
Emunah
Devekut
Nefesh
Significance of Numbers in Judaism
Meaning of Bible Numbers
Hebrew Aleph-Bet with Numeric Values and their Meanings
Biblical Numerics
Alphabet of Biblical Hebrew
Introduction to the Ancient Hebrew Vocabulary
Alphabet Chart
Ancient Hebrew Alphabet Chart
Yeshua and the Jewish Kabbalah
User:Fivetrees/Yeshua and the Jewish Kabbalah
Torah Study 101
Priciples of Bible Study/Interpretation
First Principles of Bible Study
The Senses of Scripture


Torah study 101
2653. "The Church 'forcefully and specially exhorts all the Christian faithful . . . to learn 'the surpassing knowledge of Jesus Christ' (Phil 3:8) by frequent reading of the divine Scriptures.... Let them remember, however, that prayer should accompany the reading of Sacred Scripture, so that a dialogue takes place between God and man. For 'we speak to him when we pray; we listen to him when we read the divine oracles.''[DV 25; cf. Phil 3:8 ; St. Ambrose, De officiis ministrorum 1, 20,88: PL 16, 50.]"
The Church commands us to study the word of G-d. But how are we to do this? Vatican II gave us some rules to follow:
111. "But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. 'Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written.'[DV 12 # 3.] 112. "Be especially attentive 'to the content and unity of the whole Scripture'. Different as the books, which compose it, may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover. [Cf. Lk.24: 25-27, 44-46.] The phrase 'heart of Christ' can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted. [St. Thomas Aquinas, Expos. in Ps. 21, 11; cf. Ps 22:14.]" 113. "2. Read the Scripture within 'the living Tradition of the whole Church'. According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (‘ . . . according to the spiritual meaning which the Spirit grants to the Church’ [Origen, Hom. in Lev. 5, 5: PG 12, 454D.])." 114. "3. Be attentive to the analogy of faith.[Cf. Rom 12:6 .] By 'analogy of faith' we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation." 115. "According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. "
Long before our Church, people interpreted the word of G-d under certain rules. These rules as well as the rules of Vatican II do not diminish our studies, but actually enhance our studies. They merely act as a fence, which we’ll explain more a little later.
The rabbis taught us that studying scripture is like walking and working in a Garden, the Garden of PaRaDiSe. The word PaRDeS (Pay Resh Delat Samech) means orchard or Paradise, but to the student of the Word of G-d, the letters mean much more. Each capitalized letter represents a word (in Hebrew the vowels are not always needed), which in turn represent a different kind of Torah study:
P - Pshat - "plane" - the simple meaning of the text. This is what we get out of the Word if we just open up the Book and read it without doing more. 116. "The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: 'All other senses of Sacred Scripture are based on the literal.'[St. Thomas Aquinas, S Th.I, 1, 10, ad I.]" For example in Genesis 15.1-6, HaShem told Abraham he would indeed have a son and the heirs of this son would out number the stars and “Abraham believed and it was reckoned to him as righteousness’”. Paul affirms this plain meaning in Gal.3.6, as does James in Jam.2.23. Why then, if they both quote the same words of passage do they seem to come from two different directions (faith vs. works)? Because their words are interpretative and if they seem to contradict, then we’re reading them wrong. This is why our Church warns us that even when reading literally we must following the rules of sound interpretation lest we wander off the path of righteousness.
R - Remez - "hint" - a deeper level of those elements hinted at by the text. This is when we read the text with searching eyes and see that a certain words may carry a greater meaning due to it being “out of place” or “extraneous”. This in turn causes us to follow footnotes to other areas of text or to search out those words in our concordances. This also includes gematriyah - the numerical values of the letters to teach us a meaning beneath the meanings. This method also triggers other modes of learning such as seeking out someone who has studied this before who may know more (Drash), or going beneath the meaning of words or even the symbols these events may have foreshadowed (Sod).
In Matt.16 Y’shua said,
“Take heed and beware of the leaven of the Pharisees and Sad’ducees.”
The disciples saw His words as literal and started to look for some bread. What they had missed is that this “bread” belongs to the Pharisees and Sad’ducees, and this fact alone should have clued them to a deeper meaning. Yeshua (Jesus) berated them for their ignorance as He would berate us if we had ignored the obvious (although not all “hints” are so obvious).
D- Drash - “deeper” - we seek out basic principles and meanings from logical commentaries (such as those possessing the imprimatur), the traditions of our Church, earlier fathers (you may be surprised at how much the fathers have studied and understand), the rabbis that predated the Church (their writings are still highly valuable) and from understanding the culture it was written (for example, understanding the agricultural passages in Y’shua’s parables when many of us get our food from the local grocery store). So to enhance our studies, we need to seek other materials to guide us towards wisdom and truth, but we must be very careful to discern our references because we can as easily be lead towards folly. 109. "In Sacred scripture, God speaks to man in a human way. To interpret scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.[Cf. DV 12 # 1.] "
How do we know what the “human author wanted”? One-way is to read the words of the Church’s fathers, many of them were contemporary, or just one or two generations from the source. After all, who would you believe- a person who was at the event, or a person who heard from someone, who heard from someone, who heard from someone . . . . ?110. "In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. 'For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression.'[DV 12 # 2.]"
We learn from the fathers but we also can glean much by the context. This is why we teach the festivals. Not only are they fun to keep, but understanding the way the disciples lived and felt can enrich our studies greatly. This is why most Biblical studies that we write are preceded by a context of some kind, and most Bibles also carry similar information whether in their introductions or footnotes. All these elements enhance our reading greatly and can lead to insights we never expected such as the time when we discovered that the disciples were deluged with miracles just before the Bread of Life discourses. Y’shua knew the Eucharist would be extremely hard for them to accept, so He grew their faith in the impossible first, that they could “believe in what they see” before proceeding to a greater level of spiritual understanding, even though it was difficult to accept. This was why Peter answered Him, “L-rd to Whom can we go, You have the Words of eternal life.” He didn’t like what HaMoshiach said, but faith was firmly planted so he trusted Him even unto death. An example of Drash is found in the book of John: Here the Jews saw only the Psat, the simple and obvious meaning, but John gives us the Drash, that is he interprets this for us explaining the “Temple” Jesus was referring to was the temple of His own body. Y’shua also used Drash in several parables, one of these is Matt.13 where His words to the multitude were rich in symbolic language. Within these parables He explained why He spoke in parables and not with clarity: “You shall indeed hear but not understand and you shall indeed see but never perceive. For this people’s heart has grown dull, and their ears are heavy of hearing, and their eyes they have closed, lest they should perceive with their eyes and hear with their ears, and understand with their heart, and turn for Me to heal them.” Matt.13.14-15 (quoting from Is.6.9-10). When we don’t seek beyond the obvious we are not showing a “simple faith” but seeking to be spoon-fed! We spoon feed babies, but eventually these babies need to learn to feed themselves before becoming an adult. In the same way, we need to go beyond the mass and religious education and do some work on our own, lest we run the risk of faltering from the path when challenged by another in the doctrine we profess. True, there is so much to see and learn and we may not get to all of it, but if we concentrate on the pillars of our foundation of faith, we know it will not be shaken. Even the Catechism of our Church tells any who reads this document: 19. "The texts of Sacred scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis. "
The tools we should use for the catechesis is also true for the sermons we hear and the teachings we get from other sources. Not doing so is not only foolish, it’s also dangerous. Cults are told to particularly seek out Reform Jews and Catholics precisely because Catholics have of reputation for not knowing what they believe! Scott Hahn, a convert to our faith, candidly tells us that in college he would seek out Catholics to convert and had great success. Even more importantly is the fact that most Catholics when they argue, argue the Church doctrine and few, if any, outside our Church accept this doctrine or our teachings, however true they are. What most do accept is the Bible (please remember the mainstream of Jews do not accept the Brith HaDoshah/ New Testament, but they usually don’t attack us) and we need to be able to show how the Church has used the Bible to reach her conclusions to defend her to those who do not share our faith. In many cases we have seen an agreement of Scriptural understanding between people of different faiths, then it is shown that this point of issue is within the Church’s doctrine. In fact there are some good sites to help in this. So, are we talking about converting them? No, just building bridges of understanding and respect. Leave any converting to the L-rd; He may want some to convert, while others He may want to leave where they are to also establish more bridges. Only please note that those who cannot defend their faith are at risk in losing it by talking to those of another faith. See the parable of the sower for exactly what we mean here.
You can find some sources of the Drash below:
Drash (not all have the imprimatur especially the Jewish sources).
S - Sod - "Secret" - the deepest level of all, which involves the most esoteric meanings and beliefs (Our Church calls this the “Spiritual Sense”). This should be studied only by those who are skilled in all the previous levels and are humble enough to take correction, lest they fall into error (Remember, Peter has the right to loosen and bind, not the Talmudine). 115. "According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. " 117. "The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. 1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.[Cf. 1 Cor 10:2 .] 2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written 'for our instruction'.[1 Cor 10:11 ; cf. Heb 3:1 -4:11 .] 3. The anagogical sense (Greek: anagoge, 'leading'). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.[Cf. Rev 21:1 - 22:5.]" 118. "A medieval couplet summarizes the significance of the four senses: The Letter speaks of deeds; Allegory to faith; The Moral how to act; Analogy our destiny.[Lettera gesta docet, quid credas allegoria, moralis quid agas, quo tendas anagogia.] "
An example from the Word where this method can be found is in Paul’s letter to the Hebrews. “For this Melchiz’edek, king of Salem, priest of the Most High G-d, met Abraham returning from the slaughter of the kings and blessing him; and to him Abraham apportioned a tenth of everything. He is first, by translation of his name King of righteousness, and then he is also king of Salem, that is king of peace.” Heb.7.1-2
When Paul translated the names in this passage of Torah, he found a far greater meaning hidden beneath the text, which would have remained hidden if he had never bothered to dig and look that far. It should be noted however, that this doesn’t mean Melchiz’dek did not meet Abram out in the valley of the kings, only that HaShem had a deeper meaning to this union that perhaps our father Abraham did not perceive at the time nor Moshe who, by the guidance of the L-rd, wrote these words. Another example of the harvest of the Sod can be found in the Kabbalah. The Kabbalah is a mystical teaching in the Jewish way and this language is found throughout the Bible. There are examples in chapter 1 of Ezekiel, in the prophecies of Daniel as well as other less obvious places, but also deeply intertwined in Revelations. For example, the four living creatures in Rev.4.6-8 are the Partzufim or “the Faces” of the Tree of Life and the “seven thunders” that are the sounding in Rev.10.4 is the sound of the seven visible Sephiroth as they manifest themselves in our realm. And the sounding of the “peals of thunder, voices, flashes of lighting, and an earthquake” is telling of these creatures (the Sephiroth and Four Living Creatures) coming forth in unison from En Sof, the Unlimited One; and their presence in their manifested form tells us something of what and why the events that follow must happen. This in turn eases the burden of those about to suffer because their presence marks a new creation being born (labor pains) in Yeshua’s soon return.
It should also be noted however that Y’shua never chided anyone for not going beneath the Sod, although we are strongly condemned for not seeking out hints and other resources to understand His word (there are dangers if you do not, see Matt.13). Why? Because this form of Bible study requires great care and knowledge. Paul had this knowledge as do many people who study the word day and night, but this is not something for everyone. Those who persue this form of study must always go humbly, in deep prayer, and willing to learn from others because even the best of them make mistakes, see 1 Cor.13.8-12 (a good knowledge of Doctrine and Church teaching is also wise though access can make up for knowledge).
In time, if you preservere, you will acquire the skills to dig beneath the Sod because the hunger to understand will drive you there (just as Ez.1 drove us to the Kabbalah). Just remember that Torah is like water; it travels to the lowly places. Therefore we must be humble as we walk and work within the Garden of PaRDeS.
Before we leave this topic completely we want to supply just one more very important note from our Church. Our studies of scripture, if done humbly through the leading of the Ruach and within all the guidelines the Church has graciously provided us to make this work more fruitful, can also help in support the Church: 119. "'It is the task of exegetes to work, according to these rules, towards a better understanding and explanation of the meaning of Sacred Scripture in order that their research may help the Church to form a firmer judgment. For, of course, all that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God.'[DV 12 # 3.] But I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.[St. Augustine, Contra epistolam Manichaei 5, 6: PL 42, 176.]" We (as in all of us) help the Church to strengthen what she teaches, both when we are correct and even when we are wrong. This is because even errors teach where an extra fence (or law) is needed to keep the sheep from straying. This wisdom blesses all, no matter where it comes because, in truth, all wisdom eminates from G-d above.
In closing, there is a correct way and incorrect way to interpreting scripture. It is not based upon personal feelings, but only upon what HaShem actually intended. This may be difficult because we all desire to see the good parts and yearn with hope, yet there are some pitfalls that cause us to tremble. Still, we are called to read the Word often because through this we can find the “heart of G-d” (Vatican II) and safeguard ourselves from false prophets (we will know them by their fruit, but we must first learn good fruit from the reading of the Word). By adhering to the teachings of the Church on how to read and understand scripture and by going into the Word with both prayer and a humble heart scripture, whether easy or difficult, will open up to us so we may safeguard ourselves from dividing the body and straying from the path of righteousness. This is the fence Yeshua spoke of in Jn.10, where He is the gatekeeper. If you go back through this teaching you will see that, although we were using the Rabbinical teaching on scriptural studies, we augmented this reasoning by using the teachings of Vatican II for EVERY example and they fit! The only places where the Church contained “extra” laws was where she said we should pray first and ask for guidance (where’s the error there?) and when she said that all the body, even those not in the leadership, can help her in judgments (a humble position to take). Thus, if one truly feels they have a view more correct than our Church they need only PROVE this scripturally, and then humbly allow the Church to look this over, and not hammer their opinion on a church door. We may enlighten her or she may find an error somewhere, which once pointed out we should humbly accept and learn from. The Word can be likened to a fine tapestry where every thread must be in the correct position to properly reveal the picture the artist intended. It has beauty and depth beyond the simple picture we see. Or for the puzzle-minded person, consider Rubik's cube where each turn affects other views and where you must keep on eye on the overall desire because you cannot work on just one plane and expect all six sides to fall into place. In other words, everything connects, everything is unified and in the end all this unity will be revealed and when this happens, His return is very soon.
May He return soon! In Yeshua HaMoshiach

Comment by Shawn on June 8, 2009 at 9:13am

I am posting this incomplete list of parallels between the kabbalah and the NT because I think it would be most appropriate for this group. I have had positive comments from two orthodox rabbi's in regards to these parallels. Hope you enjoy

http://nazarenespace.ning.com/profiles/blogs/kabbalistic-yeshua

Comment by Shawn on June 10, 2009 at 9:04am

My two shekels on REINCARNATION. Certainly to our modern American (western civilization) ears the word REincarnations sounds scary, evil, and cultish, but at one time the word "passover" evoked the same feelings. At one time Christians believed passover was horrible because it was said that (heaveon forbid) Jews would kill christian children and drink their blood. As christians our perception of passover was distorted due to our Roman views. And many such bibilical concepts were distorted through the Roman lens. When a Jew hears the word reincarnation it does not sound scary or evil because their perception on reincarnation is very different then our western ideas of reincarnation. I think before we attach negativity to the word reincarnation we should study the Jewish version of reincarnation. From all that I have seen so far it in no way violates the Tanak plus it clarifies much of what is being said in the NT.

I find this commical

We believe in and take great joy in the concept of RE-surrection - Departed souls returning to live on earth again.

We reject and despise the concept of RE-incarnation - Departed souls returning to live on earth again.

Neither concept we could point directly to in the Torah. We have to depend on the oral mystical tradition to understand either of these concepts. Who are we to tell the guys who have gaurded the secrets of the kingdom of heaven for thousands of years, what concepts are kosher and what are bunk.

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