in daf 33b of the second division of sefer habria R’ Natan describes the 7 substances which pre-existed prior to creation. first was the temple, which is the primal layer of life upon which the enforming is done. the name of mashiach is “the mystery of measurement”, hence – the name of mashiach is the divine “paintbrush” (botzina d’kardinuta? urteil?) through which the enforming of all life is conducted (as we have seen in my meditation on the shabbatean liturgical calendar: the first name, shabtay, is a model of enforming and amending, which leads us to the next substance..) then comes the shabbat, which is identical with the name of mashiach (shabbetai): referring to the rabbinic tradition that the usage of measurement tools for the sake of a mitzva may happen on a shabbat, R’ Natan makes the conclusion that the source of shape and form in the world of creation is the neshama of the mashiach.
to this depiction of mashiach, R’ Natan adds that the tikkun of all worlds and “partzufim” (self-configurations) is dependent on the force of “binah” (understanding, formal intellect) which is known in rabbinic literature as the “teshuva” (repentance, which is another pre-existent substance). TeShUV”A, also, as we know, equals ShaBTa”Y in gematria – hence, the name shabtay is the name through which the tikkun, formation, completion and self-immanentization is done. unlike later developments in shabbatean theology, which deemed TzV”I to be the holier name of amira”h, R’ Natan privileges ShaBTa”Y as the more active and important name, at least on the more exoteric level.
according to rabbi natan, the neshama which is capable of conducting the true tikkun of binah is called “ba’al teshuva” (“man of repentance”), and it’s a famous shabbatean equation that BaA”L TeShuV”A equals ShaBTa”Y TzV”I in gematria – hence, what is hinted here is that the total revolution of the world, the redemption and the finalization of it, are dependent on sha”tz and are in him. more than this – sha”tz, particularly ShaBTa”Y, is intimately linked with the binah: hence, he is the enformative and eschatological (or may I say, acharitological, perhaps shabbatological?) consummation of divine action.
R’ Natan draws from the old rabbinic association of the binah with the shabbat bride, or the eschaton (“acharit”) in the mystery of “ani acharon” (“I am last”, isaiah 44:6) and describes the age of mashiach, which is the last age of the three ages of the shmita (the age of tohu, the age of the torah, and the age of mashiach) as the age of the binah. hence, shabtay will beget the world anew and reform life, radically.
rabbi natan describes the yet-unformed self-configuration of the six constructive emotions (“middot amat habinyan”) as being contaminated by the binah, which motivates in them “dvarim ge’ulim” (disgusting things) which are the excretions which are ejected from 6 holes in the body (two ears, two nosetrils, anus and penis) which can be reunited and amended by the teshuva (hence, by ShaBTa”Y), but only when it is supplemented by the nukva (“female” or “vagina”; in derush hataninim it is attributed to the letters B”Y in ShaBTa”Y) which is why, according to R’ Natan, amira”h must depend on his wife. in R’ Natan’s theology, the nukva and the heated judgements of which it is made are the agents of personalization, enforming and self-becoming in the godhead. this mystery is advanced by MOHaRa”R eybeshutz who writes that the zivug that conceives the neshama of mashiach is also a zivug between the urinary ejection of elohei yisrael with the vagina of the nukva.