An Open Letter to Rabbi Yehuda Krinsky of the Chabad-Lubavitch Chassidim Movement Concerning Messianic Dylanology: ‘you married

young just like your ma’
In August 2010, The New York Times magazine published an interview with Rabbi Yehuda Krinsky, a leader of the Lubavitch Chassidim or Chabad-Lubavitch movement of Judaism, based in Brooklyn NY, which is googlable. Here is a link: http://www.nytimes.com/2010/08/08/magazine/08fob-q4-t.html?partner=rss&emc=rss Questions for Yehuda Krinsky The Rabbi Interview by DEBORAH SOLOMON Published: August 6, 2010
What else besides baseball do you admire in American pop culture? Bob Dylan comes to the Lubavitch outpost from time to time. Did you know that? He was at my house for dinner a couple of times. Do you like his music? I’m blowing in the wind.

Make that a hurricane blooowin'. You’re blowin’ down the shakin’ street, you’re hearing Dylan-Christ’s heart beat. Babe. Dear Rabbi Next time you have Bob Dylan over for a meal, ask him who was Born in Time and for what. But do not make the mistake of asking Michael Gray’s question, ‘born in time for what?’ Dylan-Jehovah-Christ is your husband. From BORN IN TIME (1990):
Not one more night, not one more kiss, Not this time baby, no more of this, Takes too much skill, takes too much will, It's revealing. You came, you saw, just like the law You married young, just like your ma, You tried and tried, you made me slide You left me reelin' with this feelin'.

Luke 22 (New International Version):
While he was still speaking a crowd came up, and the man who was called Judas, one of the Twelve, was leading them. He approached Jesus to kiss him, 48. but Jesus asked him, "Judas, are you betraying the Son of Man with a kiss?" 49. When Jesus' followers saw what was going to happen, they said, "Lord, should we strike with our swords?" 50. And one of them struck the servant of the high priest, cutting off his right ear. 51. But Jesus answered, "No more of this!" And he touched the man's ear and healed him.

Suffer ye thus far with Michael Gray’s (unauthorized) Authorised (King James) version. Isaiah 54 (New International Version) on The Future Glory of Zion:

1 "Sing, O barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband," says the LORD. 2 "Enlarge the place of your tent, stretch your tent curtains wide, do not hold back; lengthen your cords, strengthen your stakes. 3 For you will spread out to the right and to the left; your descendants will dispossess nations and settle in their desolate cities. 4 "Do not be afraid; you will not suffer shame. Do not fear disgrace; you will not be humiliated. You will forget the shame of your youth and remember no more the reproach of your widowhood. 5 For your Maker is your husband— the LORD Almighty is his name— the Holy One of Israel is your Redeemer; he is called the God of all the earth. 6 The LORD will call you back as if you were a wife deserted and distressed in spirit— a wife who married young, only to be rejected," says your God. 7 "For a brief moment I abandoned you, but with deep compassion I will bring you back. 8 In a surge of anger I hid my face from you for a moment, but with everlasting kindness I will have compassion on you," says the LORD your Redeemer. 9 "To me this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So now I have sworn not to be angry with you, never to rebuke you again.

‘Not this time, babe’. Next time. ‘Fire next time’. Part of the under the red sky ‘code in the lyrics’, a term Dylan used of Blood on the Tracks with interviewer Jonathan Cott in the Rolling Stone interview published November 16, 1978. Fearful symmetry. Why not this time? Because ‘you came, you saw, just like the law’. IN THE GARDEN revisited. ‘When they came for Him in the garden, did they know?’ Google Ronnie Keohane on Arnold Fruchtenbaum’s elucidation of the first-century Sanhedrin’s two-part interrogation procedure for Messianic pretenders.

M F Unger in Demons in the World Today, p 167:
By rejecting Jesus Christ, God incarnate, Judaism temporarily forfeited its high calling and place in God’s purpose in history, until the Jews turn to Christ at his second advent (Zechariah 12:10— 13:1; Romans 11:25-36). Then their spiritual blindness shall be lifted and they shall be delivered from the demonic delusion that has rested upon them (Matthew 12:43-45) since they recklessly cried, “His blood be on us, and on our children” (Matthew 27:25).

Heavy stuff. But Dylan is so subtle. (So subtle he leaves Michael Gray ‘reeling with this feeling’ of exasperation at its ‘opaqueness’ and ‘pretension’.) From the above interview:
You’re referring to Rabbi Menachem Mendel Schneerson, the former leader of the Lubavitcher movement, which is based in the Crown Heights section of Brooklyn. Weren’t you his chauffeur in your youth? Where did you take him? I will tell you. He never left the city. The only traveling he did was to visit the gravesite of his father-in-law, which was about a 25- or 30-minute drive to Queens from Brooklyn. He died in 1994 and named you as the executor of his will, but the Chabad movement has since split over the issue of whether he was the Messiah. I was always opposed to that. I felt it was wrong. But there was a group of people that felt that the rebbe implied during his lifetime that he was a Messiah. They became very vocal about it and sometimes more than vocal. They made a lot of noise, like a penny in a can; shake it, and it makes a lot of noise.

Tinpot (US tin-can) Messiah? Moshiach now? No, ‘Moshiach’ ‘next time’, ‘not this time, babe’. Babe? Dylan-Christ has a ‘babe’, but she is no ordinary babe. Unger, p 167:
But Judaism, in failing to see Christ as God incarnate and immanent, missed the prophetic meaning of its own Scriptures, thereby forfeiting the Savior and his salvation. This blinding operation of Satan and demons (2 Corinthians 4:4, Romans 11:1-25) produced the tragic spectacle of present-day Jewish confusion and unbelief.

Early Church Father St Leo the Great wrote, ‘The Creator of time is born in time’. The Incarnation. Crypto-Messianic Dylanology. John 1 (New International Version)
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it. 6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. 9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God.

14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.

‘You don’t get anything you don’t deserve’. Intertextuality for Michael Gray, author of Song & Dance Man III (2000). I would like to thank him for his insights into the song without which this letter would never have been possible.
Takes too much skill, takes too much will, It's revealing.

Best wishes for ‘next time’, Rabbi – be this at your house or elsewhere. I just hope Dylan doesn’t address you as ‘babe’. For further elucidation, google: Bob Dylan, Kol Nidre. I do recommend John Gibbens on DESOLATION ROW’s ‘yes, I received your letter yesterday about the time the doorknob broke’ in The Nightingale’s Code: a Poetic Study of Bob Dylan. Born in time for what? The Messianic era. You’re blowing in the wind and down the shakin’ street … Paul Kirkman, Dylanologist of Messianic motifs Copyright 2011

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