–By the First It created Elohim Eth (i.e. the twenty-two Hebrew letters in the Upper Worlds ) the Heavens and VuhEth (i.e. the twenty-two letters in the Lower Worlds ) ; The Holy One formed large upper letters (Binah) and smaller lower letters (Malkhut).

–One must also include the upper soul that dwells within man which is called the Neshamah. … The verse is referring to the soul of the Messiah; The soul of Mashiach “resides” within Atik, and it is from this level that all his powers will be drawn.Holiness comes by the merits of the Soul of Messiah, for it is written “The Breath of our Nostrils is the Messiah of HaShem”

The Hebrew name for the first one is B’reisheet (בראשית) and as well as the name for the first Parasha weekly reading. B’reisheet means “in the beginning.” In the book of Genesis (chapter one ) is an account of creation, “Adam” at this point is a single “spiritual being” made up of both the male and female aspects of the image of G-d in which he was created. In the chapter of Genesis 1:12 shows vegetation on the earth, but Genesis 2:5 says there was not yet vegetation. G-d had not caused it to “rain upon the earth yet.” (Hint : Sod deeper level of Understanding )

In the book of Genesis( chapter two ) we see the next level of creation come about, (Formation) where Chavah (Eve) is now formed into a separate entity and animals are given distinct names. At this point however, Adam and Eve, as well as all animals and vegetables, do not yet exist in the physical state that we do today. This occurs with their banishment from Eden into the lowest world of creation, the physical realm, beginning in Genesis 3:24, where Adam will now have to “work” the (physical) land.

When G-d was about to create heaven and earth, the earth was a chaos, unformed, and on the chaotic waters’ face there was darkness. – Genesis 1:1-:2

‘In the beginning, Elohim created the heavens and the earth. As the great medieval commentator Nachmanides (1194-1270) writes: “Elohim is the Master over all forces of creation. For the word itself is a compound construction. ‘El’ means Ruling or Master Power, and ‘Him’ [like the Hebrew ‘Hema’, ‘these’] alludes to all the forces [i.e. laws and constants that He uses to run His universe]. ‘Elohim’ thus ‘Master Power over all forces’. Elohim is also known as the ‘left hand of G-d’ representing the concept of justice and law. Interestingly, in Hebrew numerology (or Gematria), the numerical value of the letters of the word Elohim add up to 86, which is the same number as for HaTeva, the word denoting ‘Nature’ and/or ‘Laws of Nature’.

SUMMARY:

• G-d creates the world and everything in it in six days and rests on the seventh. ( Genesis 1:1-2:3)
• Adam and Eve are placed in the Garden of Eden, where they eat the forbidden fruit and are subsequently exiled. ( Genesis 2:15-3:24)
• Adam and Eve have two sons, Cain and Abel. Cain kills his brother, Abel. (Genesis 4:1-24)
• Adam and Eve have another child named Seth. The Torah lists the ten generations from Adam to Noah. ( Genesis 4:25-5:32 )
• G-d regrets having created human beings and decides to destroy everything on earth, but Noah finds favor with G-d. ( Genesis 6:5-6:8)

Large and Small letters:

The Zohar relates that, “G-d looked into [the letters] of the Torah and created the universe.”

“Every physical thing contains these 22 letters,” he commented, “with which the world and every­thing in it are revealed.” On another occasion, the Baal Shem Tov remarked that, “All things were created through combinations of the 22 Hebrew letters.”

In The Beginning Was The Word, and The Word Was With The “… Creator…”; They Were The “…Twenty – TWO…” Emanations, From

“...ALEF – TO – TAV…” Which Comes Down Today As The Divine Characters Of The Hebrew – Alphabet.

In the beginning was the Word, and the Word was with G-d,and the Word was G-d. – John 1 : 1

“I am the Aleph and the Tav, HaRishon (The First) and HaAcharon (The Last), HaReshit (The Beginning) and HaTachlit (The Ultimate). – Revelation 22 : 13

Beraysheet bara Eloheem et hashamayim v’et ha’aretz… v’choshekh al-pnay tehom, v’Ruach Eloheem merachephet al-pnay hamayeem. V’yomer Eloheem; ‘Y’hee ohr!’ Vayhee ohr! (G-d created the Heavens and the Earth in the beginning… and darkness was the condition of deep space. A Spirit (Shekhinah) from G-d moved over the surface of the Celestial Waters and [the Spirit of] G-d said; “Let there be Light!” And there was Light!) -GENESIS 1: 1-3

The Holy One formed large upper letters (Binah) and smaller lower letters (Malkhut). And this is why it is written, Bet, Bet (Beresheet Bara) and Alef, Alef (Elohim Et). The first set of Alef and Bet letters are from above (Binah) and the second set of Alef and Bet are letters from below (Malkhut), and they are all united and influence each other.

“By the First It created Elohim Eth (i.e. the twenty-two Hebrew letters in the Upper Worlds) the Heavens and VuhEth (i.e. the twenty-two letters in the Lower Worlds) the Earth.” (Torah B’reshith 1:1)

By Emunah we have binah Shomayim v’ha’Aretz found their “barah” from the Dvar Hashem, so that not from anything visible has what we see come into being.

By trusting, we understand that the universe was created through a spoken word of G-d, so that what is seen did not come into being out of existing phenomena. – Hebrews 11 : 1

The idea of Creation through spoken word/speech and divine utterance : “By the word of the Lord were the heavens made, and all the host of them by the breath of His mouth” (Psalm 33:6), and “For ever, O Lord, Thy word stands fast in the heavens” (Psalm 119:89)

Every letter of the alef-beis has a numerical value, or gematria. The gematria of alef is one, representing the one (or oneness of) G‑d, as we say in the famous prayer: “Hear, O Israel, G‑d is our L-rd, G‑d is One”.

The Torah begins with the letter beit: “Bereishit (In the beginning) G-d created the heavens and the earth.” The Ten Commandments, the Divine revelation to all the tribes of Israel at Sinai, begin with the letter alef: “Anochi am G-d your G-d who has taken you out of the land of Egypt, out of the house of bondage.”

But the commandments part of the Torah – start with the letter Alef – Anokhi YHWH Elohekha – “I am the Lord Your G-d” -Exodus 20:2

In Hasidism, the biblical craftsperson’s name, Bezalel, means “in the shadow of G-d,” for “to shadow” means “to emulate.” Thus did Bezalel, through the knowledge of the power of the letters and their permutations, emulate G-d in the act of Creation.

Baal Shem Tov – When Moshiach comes he will teach us the permutations of each of the letters/words of the Torah. He will explicate the Torah from beginning to end, based on every possible permutation of each and every word. After this , he will take the entire Torah and compress it onto one word. Moshiach will reveal the meaning behind each word, then like a master jewel er will take all the letters and fashion a single crown.

As above so Below:

So if you were raised along with the Messiah, then seek the things above, where the Messiah is sitting at the right hand of G-d. Focus your minds on the things above, not on things here on earth. -Colossians 3 : 1 – 2

“Thy will be done on earth as it is in heaven”. – Matthew 6 : 10

And in the Zohar we read, “Come and see: the world above and the world below are perfectly balanced.” (Zohar 2:176b) And the Midrash states, “Both heaven and earth are balanced by each other.” (Bereshit Raba 1:15) . Thus the Holy One, blessed be He, said: ‘The heaven is My throne and the earth is My footstool’ (Isaiah 66:1).”

Soncino Zohar, Raya Mehemna 43a – All things are in His power, whether He wills to lessen the number of vessels or to increase the light which springs from them, or whether He wills the contrary. Above Him, however, there is no g-d who could increase or lessen. Then He created ministering beings to those vessels: one throne supported on four columns and six steps to the throne: ten altogether. And the whole throne is like the chalice of benediction, in regard to which ten things are formulated, in harmony with the Torah which was given in Ten Words (Decalogue), and with the Ten Words by which the world was created. Then He prepared for the throne angelic hierarchies to serve Him: malachim (angels), erelim, seraphim, hayoth (living beings), ophanim, hamshalim, elim, elohim, be’ne (sons of) elohim, ishim (supernal “men”). To these He appointed as ministers Samael and all his groups – these are like clouds to ride upon when He descends to earth: they are like horses. That the clouds are called ” chariots” is expressed in the words, “Behold the Lord rideth upon a swift cloud, and shall come into Egypt” (Isaiah. XIX, 1).

Heavens and the Earth – Four worlds :

Jewish tradition that views “existence” in terms of four “Worlds.” As Ramchal will point out, only man via his soul has the potential to realise all four worlds.

At the beginning of 14th century, In the writings of *Isaac b. Samuel of Acre and the anonymous “treatise on emanation,” Massekhet Aẓilut. Here, G-d is said to have created four worlds, corresponding to the four letters of His name.

(1) the world of Aẓilut, which is like a garment of light to the source of all being;

(2) the world of beri’ah, creation, which is essentially the sphere of the throne of God and the seven palaces surrounding it;

(3) the world of yeẓirah, formation, which is the world of the Merkabah seen by Ezekiel, and of the ten ranks of angels, dominated by Metatron

(4) the world of asiyyah, filled with the lower ranks of angels, who receive the prayers of man, but also with the hosts of Samael and his devilish companions. The realm of the powers of evil, the kelippot, could be identified with the world of asiyyah.

The four worlds are mentioned in the book of Isaiah: Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. – Isaiah 43:7 ; The three words used here, creation, formation, and making or achieving (beri’ah, yeẓirah, asiyyah),

The four worlds are also called the “Four Heavens,” or “Four Universes” – related to our spiritual-psychological constitution because everything that we find in these worlds,we have to experience internally

• Azilut (Emanation) – the eternal unchanging Divine world
• Beriah (Creation) – considered “Heaven” proper, it is the first separation from the Divine, and “location” of the Throne of G-d and archangels
• Yezirah (Formation) – the abode of the “lower angels,” men’s souls and the Garden of Eden
• Asiyyah (Action) – the material universe in which we live

Midrash ha-Ne’lam in the Zohar – a statement according to which the soul of man “is from the world of creation and from the world of formation, and its completion [or perfection] is nowhere but in the world of action which is this our world.” When a man leaves the world, his soul is comprised of all the three worlds – if he actually has fulfilled his task. …..they know of an “Adam of Aẓilut, an Adam of beri’ah, of yeẓirah, and of asiyyah”. Jewish commentaries contain the idea of both an “earthly” man and a “heavenly” man. Although our bodies are firmly set in the physical world, our Soul does have a “heavenly connection.”

These Four Worlds Relate To Our Own Spiritual-Psychological Constitution Because Everything That We Find In These Four Worlds, We Have Internally.

….and every creature that is in the heaven, and in the earth, and under the earth, and the things that are upon the sea, and the all things in them, heard I saying, `To Him who is sitting upon the throne, and to the Lamb, is the blessing, and the honour, and the glory, and the might — to the ages of the ages!’ –Revelation 5 : 13

• … in the heaven = Beriah ( I know a man in union with the Messiah who fourteen years ago was snatched up to the third heaven; –II Corinthians 12 : 2 However the term “Heaven” is often associated with the third World of Beriah. The word for “Heaven” in Hebrew is Shamayim, which is plural. Kabbalistically, within the World of Beriah there are “seven heavens,” or seven levels of heaven.
• … in the earth = Asiyah
• … under the earth = Gehenna
• … upon the sea = Yetzirah ( i. e the “watery” realm between the heavens and earth)

the “four heavens” as seen by Ezekiel might be as follows – Summary Notes from Yashanet library

• A “sapphire stone” that represents the highest heaven, associated with the Yod (“Y”)
• The “likeness of a throne” that sits in the next heavenly grade, that of the first He (“H”)
• The holy beasts (cherubim) that resides in the grade below the previous, that of the Vav (“V”)
• The wheel (ophanim) that makes the connection to the most immediate heaven around us, that of the second or “lesser” He (“H”)

In the light of this, we marvel that the first word in the Torah is bereshit, “in the beginning,” denoting the beginning of time. Therefore, that Maimonides’ first principle of the faith relates to the first verse of the Torah: “I believe with perfect faith that the Creator, blessed be His Name, is the Creator and Guide of everything that has been created; He alone has made, does make and will make all things.”

Again we see Maimonides’ greatness, for his second principle of faith emphasizes precisely this point: “I believe with perfect faith that the Creator, blessed be His Name, is a Unity, and that there is no unity in any manner like unto His, and that He alone is our G-d, who was, is, and will be.” In other words, G-d is beyond the dimension of time, and is at one and the same time in the past, present and future.

“In the beginning, G-d created heaven and earth . . .” On this verse, with which the Torah opens, Rashi begins his celebrated Biblical commentary: Rabbi Yitzhak says: “The Torah should have started from the verse in Exodus, ‘This month shall be your first month’ (xii:2), which is the first commandment given to the people of Israel. Why, then, does the Torah open with ‘In the beginning, G-d created heaven and earth . . .’?” The reason is that “G-d revealed to His people His glorious creation so that they could receive their rightful inheritance from the nations of the earth.” (Psalms cxi:6) In other words, should the nations of the world accuse the Jewish people of being robbers who have unlawfully taken the Land of Canaan from the seven nations (native to that land), the Jewish people can respond: ‘The entire world belongs to G-d. He created it and He has distributed portions of it in accordance with His plan. Just as He exercised His authority in granting the Land of Canaan to the seven nations, He exercised that authority in granting the Holy Land to us.

Levels of Soul and Messiah:

“And HaShem G-d formed the human from the soil of the ground and breathed into his nostrils the breath of life ( Nishmat Hayim ), and the human became a living being ( L’Nefesh Haya ) ” -Genesis 2:7

Zohar writings: there are considered to be five “levels” of the soul

• Nefesh (soul)
• Ruach (spirit)
• Neshema (breath)
• Chaya (living essence)
• Yechida (unique essence)

Nefesh (soul) : Nefeshis the “soul” that all breathing creatures, man and beast, possess – their lifeforce. It denotes also blood,” as in “Thou shalt not eat the blood (nefesh) with the meat” -Deuteronomy 12:. 23.

Ruach: Ruach is signifying” air,” and the manifestation of Ruach is in the emotions It denotes also,” wind.” In this sense the word occurs frequently. “And the east wind (ruach) brought the locusts” (Exodus 10: 13):” west wind”. The Ruach is the spirit that distinguishes man from the animals and it gives abilities to man to reach into spiritual dimensions.

Neshama : All people have a Nefesh and Ruach within their being but The Neshamah is man’s “divine connection”. The primary activity of the Neshama is in the conceptual grasp of the intellect, as the verse states, “and the soul (nishmat) from the Almighty gives them understanding” -Job 32: 8 ; And divine soul is an indivisible essence inseparably bound to G‑d, as the verse states, “For part of G‑d is His People” -Deuteronomy 32:9.

G-d’s exhaling a soul can be compared to a glassblower forming a vessel. The breath (neshama) first leaves his lips, travels as a wind (ruach) and finally comes to rest (nefesh) in the vessel. Of these three levels of the soul, neshama is therefore the highest and closes to G-d, while nefesh is that aspect of the soul residing in the body. Ruach stands between the two, binding man to his spiritual Source. It is for this reason that Divine Inspiration is called Ruach HaKodesh in Hebrew.

Note: The neshama is affected only by thought, the ruach by speech, and the nefesh by action.

Garment – Neshama

The “keeping of ones garment” is an allusion to the the soul, specifically the “higher soul” called the Neshamah.

….Behold, I have caused your iniquity to pass from you, and I will dress you in festive garments. And I said, Let them set a pure mitre upon his head. And they set a pure mitre upon his head, and dressed him with garments……. – Zechariah 3

“keeping one’s garments” is directly associated with avoiding sin: “Behold, I am coming as a thief. Blessed is he who watches, and Keeps his garments, lest he walk naked and they see his shame.” – Revelation 16: 15

The creation of Adam, as told in the second chapter of Genesis is understood not to be the creation of Adam’s body, but the creation of his neshama, the of the soul of human life, and its placement within Adam. This idea is best reflected in the Targums, which are the Aramaic translations of the Hebrew Scriptures. In Targum Onkelos, dating from the second century AD, Onkelos translates the creation of Adam in chapter two of Genesis as follows, “And the Lord G-d created Adam dust from the earth, and He blew into his nostrils the breath of life, and it became within Adam a Speaking spirit.”

Now Targum Jonathan to Genesis 1:26 has “And the Word of YHWH said, let us make man in Our image.” And Targum Onkelos to Genesis 2:7 adds a phrase at the end “and man became a spirit with speech“.

The element about man that makes man “in the image of Elohim” while animals are not “in the image of Elohim” is the gift of speech.

Book of Jasher : And Elohim said, let us make man in Our image, after Our likeness,and Elohim created man in his own image. And YHWH Elohim formed man from the ground, and he blew into his nostrils the breath of life, and man became a living soul, endowed with speech. -Jasher 1:1-2

They were all filled with the Ruach HaKodesh and began to talk in different languages, as the Spirit enabled them to speak. – Acts 2:4

Nefesh Haya and Nishmat Hayim:

The human being became a “Living being” / “Nefesh Haya”. The Nefesh is the being, the soul, the very self, the very energy that keeps our physical body alive. ‘Nefesh Haya’ is the term used when G-d created the animals (Genesis 1:20); thus alluding to the animal soul that is an intrinsic part of our human nature.

“Breathed (vayipakh) into his Nostrils Nishmat Hayim”. The word Neshama is an Inspiring Breath; Inspiration, it’s spiritual Intelligence. It’s the desire of the human being to meet their Creator; as it’s written: “The Neshama of man is the Lord’s lamp” (Proverbs 20:27). Scripture says that G-d breathed this ‘Nishmat Hayim’ to man’s nostrils. The Hebrew verb for “Breathing” comes from the same root as Nefesh (soul, being). Very correctly Ramban explained on this verse that ’one who breaths out, from his own soul he gives’, and this is what is written, ‘the soul of the Almighty gives them understanding’ (Yov 32:8)”.

So the ‘Nishmat Hayim’ (which can be understood also as ‘the Soul of the Source of eternal Life’) is a portion of G-d in us, which connect us to the higher Life. So from this we understand that we have an animal Soul (Nefesh Bahamit) and we have a Divine soul (Nefesh Elokit). The Divine Soul is the source of our Good Inclination, since it comes from the Creator Himself (cf. Likutei Amarim 4), and the Animal Soul is the source of our Evil Inclination. The Animal Soul is the Kelipah (shell) that conceals the Divine Light (cf. Shaarei Kedusha 3:1).

And as Rebbe Zalman writes in the Tanya: In addition, every divine soul (nefesh elokit) possesses three garments, viz., thought, speech and action, [expressing themselves] in the 613 commandments of the Torah. For, when a person actively fulfils all the precepts which require physical action, and with his power of speech he occupies himself in expounding all the 613 commandments and their practical application, and with his power of thought he comprehends all that is comprehensible to him in the Pardes of the Torah— then the totality of the 613 “organs” of his soul are clothed in the 613 Commandments of the Torah.(Tanya; Likutei Amarim; Chapter 4)

These three garments of the soul are derived from the Torah: But the word is very near unto you; in your mouth( i.e speech) and in your heart ( i.e thought),that you may do( i.e action) it – Deut. 30:14

It might be surprising to understand this, but a person who doesn’t control her Evil Inclination is not different from a beast, and sometimes not different from a Demon, and a person whose Evil Inclination is overcame by the Good Inclination is representing G-d on Earth (cf. Likutei Amarim 10-11). This is the secret in the words: “In the Image of God He created him” (Gen 1:27). We are animals created b’Tselem HaShem (with the Image of G-d). Human being was created with the capacity to take upon himself the Image of G-d. This is the case of Moses, as we read: “I have made you G-d in front of Pharaoh” (Exodus 7:1).

It should fascinate us, to know that the Jewish Soul (the soul that seeks to connect with the Creator) is literally a Portion of G-d Above (Khelek Elokah mi’Maal [term taken from Yov 31:2]). And in the words of the Torah: “Khelek HaShem Amo” (portion of HaShem is his people; Dt 32:9) – which can also read: ‘a part (or essence) of HaShem is His people’] (cf. Sefer haKana).

So about the Nefesh Elokit it is written in the Psalm: “Elokim Atem” (you all are G-d, you all are sons of the Most High; Psl 82:6a). And about the Nefesh Bahamit it is written: “Like Adam you will die, as one of the ministers you will fall” (Psalms 82:6).

Spirit of Messiah:

Regarding this logical question, it will help to take a look at the Ohr Hachama, the commentary of R’ Avraham Azulai, z”l, on the Zohar: […]so to it will be with the Mashiach after he merits to that neshoma and recognizes himself that he is Mashiach, as it states [in the Zohar] Mashiach will be revealed but he still won’t be recognized by the rest of the people[…] (Shemos 7b, quoting R’ Chayim Vital, z”l) This describes how the initial “revelation” of Mashiach is when the neshoma of Mashiach is revealed to the individual who has been chosen by Hashem to be Mashiach. At the time that this individual receives the neshoma of Mashiach it is a private revelation, “but the rest of humanity will not recognize him”; only later will he be revealed to the people as Mashiach—what we refer to as the “coming of Mashiach”. The reason for this “delay” is found in the Ohr Hachama on Shemos 9a, where it states that “Mashiach can’t redeem Israel from below…only from Above…there needs to be an awakening from below in order to awaken the rachamim from Above, even if the physical Mashiach wants to redeem [them].” This describes a situation where there already exists the “physical Mashiach” (i.e., the individual to whom has been bestowed the lofty neshoma of Mashiach) who himself knows that he is Mashiach, but the revelation to all of Israel has not yet occurred. We can see this in the language of the Yalkut Shimoni itself: the Midrash begins with “the year in which the King Mashiach is revealed”, and the Midrash concludes with “the hour in which the King Mashiach comes”. The year in which Mashiach is revealed refers to the initial revelation, when there is still a need to explain the events of the world to the Jewish people, “don’t be afraid”, etc. The hour when Mashiach comes refers to that transcendent moment when the Jews themselves are able to actually see and recognize the light of Mashiach. In other words, the revelation of Mashiach precedes and is distinct from the coming of Mashiach. (And it is self-understood that when there is such a situation—a situation where the man who himself is Mashiach is the only one to whom this has been revealed– then only this man is able to know and to inform others that “the year in which the King Mashiach is revealed” has been fulfilled, etc.) –Ohr Hachama on Zohar Shemos 7b, quoting R’ Chayim Vital

In the secret of “Breathed into his nostrils” (Genesis 2:7) we find a very important connection between the “Nose” and “Messiah”. Holiness comes by the merits of the Soul of Messiah, for it is written ‘The Breath of our Nostrils is the Messiah of HaShem’ (Lam 4:20). If not for Messiah we wouldn’t seek connection with the Creator; for it is written: “He will breathe the fear of God” (Isaiah 11:3). How can be Messiah the Spiritual connection of mankind even before Adam? For it’s written: ‘His name is forever, before the Sun Yinon is his name’ (Psalm 72:17). Messiah is higher than the order of Creation (cf. Ohr haTorah, Mikets p. 2202).

And whoever breathes the fear of G-d is participating of the Spirit of Messiah. For greatly the Psalmist says about him: “Your throne, G-d, is forever… you love righteousness and reject wickedness, therefore G-d, your G-d, has anointed you (ie. Has made you Messiah); oil of joy above your fellows” (Pslams 45:7). -[by Shoresh haMekori Organization, 2013]

“Let the earth bring forth every kind of living creature.”(Genesis 1:24). For this verse, by virtue of the upper wisdom, includes the soul of all that moves and crawls on the earth, the life-force of all species of fish, fowl, beasts and domesticated animals as well as the animal soul that dwells within man. One must also include the upper soul that dwells within man which is called the Neshamah. … The verse is referring to the soul of the Messiah.” “Sha’are Orah,” Rabbi Joseph Gikatilla, translated by Avi Weinstein, Altimira Press, London, 1994, p. 55.

For instance, Rabbi Nachman of Breslov taught that the ‘soul of Mashiach’ originates from the level of Keter (Atik), the loftiest point of existence:

“The Keter (Crown – here referring to Arikh Anpin, “The infinitely Patient One”) is the loftiest Parfutz (personification). But the ARI writes, Keter actually has two levels, a lower level corresponding to Arikh Anpin and an upper level, the intellect of Arikh Anpin, which corresponds to Atik. Atik is referred to in the holy writings by several names: Atik (“The Ancient One”), Atik Yomin (“The Ancient of Days”), Atika Kadisha (“The Holy Ancient One”). … The connection between Mashiach and Atik is learned from Daniel’s vision: “A man came and he approached (the level of) the Ancient of Days …” Rashi explains that this refers to Mashiach, who will minister justice to the entire world. … Atik thus transcends anything that we can conceive — giving and receiving, right and left, reward and punishment, and so on. At this level there is neither past or future. Everything is in the present. And, as we have seen, every part of Creation, from the first constriction, until the lowest level of the world of Asiyah, is contained within Keter. Thus Atik includes all time and space — yet transcends it all. The soul of Mashiach “resides” within Atik, and it is from this level that all his powers will be drawn. And, since he transcends time and space, Mashiach can transcend every transgression ever committed and rectify it — for since he can transcend everything ever done, he can bring each person to a state prior to his having sinned. … With this power inherent in this exalted level, Mashiach will be able to bring the world to a state of perfection. … “This is absolutely necessary, for Mashiach must be able to transcend anything and everything in the world – even and especially all evil that was ever perpetrated – to rectify and perfect all mankind.”

“Mashiach – Who? What? Why? How? Where? When?,” Chaim Kramer, Breslov Resarch Institute, Jerusalem, pp. 18, 208,209.

By choosing Life and overcoming the evil Inclination we are bringing into our lives the Spirit of Messiah and bringing to the World the Kingdom of Heaven, as our sages taught that in the days of Messiah ‘G-d will remove the spirit of uncleanness from the earth’ -Zechariah 13:2.

Torah

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Genesis 1:1-6:8

Exodus 20:2

Haftarah Portion

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Isaiah 42:5-43:10

Psalm 33:6

Ha-Berit ha-Hadashah

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John 1:1-18

Revelation 22 : 13

Notes:

By trusting(Emunah), we understand that the universe was created through a spoken word of Most High, so that what is seen did not come into being out of existing phenomena – Hebrews 11 :3

Seven things were created before the world was created, and these are they: The Torah, Repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah.

Soncino Zohar, Bereshith, Section 1, Page 230b-232a – R. Jose discoursedon the verse: Whereupon were the foundations thereof fastened ? (Job XXXVIII(38), 6). He said: ‘When G-d created the world, He established it on seven pillars.

Rav Chizkiya sat before Rav Elazar. He said to him: How many lights were created before the world was created? He said to him: Seven, as follows: the light of Torah, the light of Gehinom, the light of the Garden of Eden, the light of the Throne of Glory, the light of the Temple, the light of repentance, and the light of the Messiah. (Zohar, Tzav, 34b)

Talmud, Pesachim 54a – Surely it was taught: Seven things were created before the world was created, and these are they: The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah. The Torah, for it is written, The Lord made me [sc. the Torah] as the beginning of his way. Repentance, for it is written, Before the mountains were brought forth, and it is written, Thou turnest man to contrition, and sayest, Repent, ye children of men. The Garden of Eden, as it is written, And the Lord planted a garden in Eden from aforetime. The Gehenna, for it is written, For Tophet [i.e., Gehenna] is ordered of old. The Throne of Glory and the Temple, for it is written, Thou throne of glory, on high from the beginning, Thou place of our sanctuary. The name of the Messiah, as it is written, His [sc. the Messiah’s] name shall endure for ever, and has exited before the sun.

Name of Messiah/ The Light of Messiah:

The Talmud refers to several things pre-existing the world and the Talmud also speaks of the name of Messiah (His teachings, authority, function, etc.), pre-existing the created world.

Talmud – Mas. Sanhedrin 98b – What is his [the Messiah’s] name? — The School of R. Shila said: His name is Shiloh, for it is written, until Shiloh come. The School of R. Yannai said: His name is Yinnon, for it is written, His name shall endure for ever: e’er the sun was, his name is Yinnon. The School of R. Haninah maintained: His name is Haninah, as it is written, Where I will not give you Haninah. Others say: His name is Menahem the son of Hezekiah,for it is written, Because Menahem [‘the comforter’ ], that would relieve my soul, is far. The Rabbis said: His name is ‘the leper scholar,’ as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted. (Isaiah 53:4)

The goal of Creation is that the Kingdom of G-d (represented by the Temple) shall be established on earth, as it is in heaven; and finally, the name of the Messiah, i.e., the assurance that G-d’s purpose will ultimately be achieved.

The “name” of Messiah and also the “Name” of G-d has to do with attributes, authority and function (in G-d’s plan).

The name of the Messiah, as it is written, His [sc. the Messiah’s] name shall endure for ever, and has exited before the sun (Ps. LXXII, 17)

His name shall endure for ever; his name shall be continued as long as the sun: and [men] shall bless themselves in him; all nations shall call him blessed – psalm 72 : 17

This “Name/Authority” of Messiah has existed since before the physical world (Ref: Revelation 13:8, Hebrews 4:3, 9:26, John 17:24, Matthew 13:35, 25:34, 1 Peter 1:20 ).

“But you, Bethlehem Ephratah, being small among the clans of Judah, out of you one will come forth to me that is to be ruler in Israel, whose goings forth are from of old (mi’Kedem), from the days of old (i.e from the days of creation).”

-Micah 5:2

The phrase ‘from days of old’ refers to the Six Days of Creation. Rashi, R’ Shlomo Yitzhaki (1040CE – 1105CE), commenting on Micah 5 states, “and his origin is from of old: “Before the sun his name is Yinnon” (Psalms 72:17).

In commenting upon Genesis 1:2 “And the Spirit of Elohim moved over the face of the deep.” Midrsah Rabbah identifies this as having been “the Spirit of King Messiah” (Midrsh Rabba 2).

The Midrash Pasiqta says: From the beginning of the creation of the world,King Messiah was revealed; foe he entered into the mind of G-d, even before the creation of the world.(Midrsh Pasiqta 152a)

The concept of a divine Messiah is firmly grounded in Hebraic writings. As Moshe Idel Messianic Mystics, Moshe Idel, Yale University Press, London, 1998, p. 23.states:

In a Talmudic text the Messiah is called by the name Tetragrammaton (YHVH), in a Midrash he is called by the divine name “Adonai, My Lord,” while elsewhere he is designated “El.” On the other hand, G-d is widely described in Judaism as the Redeemer, go’el, a term sometimes applied to an angel or a human redeemer. These common appellations, as well as the different views on the preexistence of the Messiah, may point to a much more substantial link between the divine and a Messianic personae.

The Zohar offers a connection between the Tzaddik and title of “son of G-d,” or “son of a living man,” associating this with the Divine title of “Zaddik, the life of the universe”.

Soncino Zohar, Bereshith, Section 1, Page 6a – He thereupon began to discourse on the verse: And Benaiah the son of Jehoiada, etc. (II Sam. XXIII, 20). ‘This verse’, he said, ‘has been well explained-in addition to its literal meaning-to signify high mysteries of the Torah. “Benaiah the son of Jehoiada” (i.e. son of G-d, son of knowing-G-d) contains an allusion to wisdom, and is a symbolic appellation which influences its bearer. “The son of a living man” indicates the “Zaddik, the life of the universe”

Turning to Matthew’s writings, we see the high priest questioning Yeshua, during which time he (the High Priest) associates the “Messiah” with being the Son of Most High, and indirectly, Son of the living G-d:

But Yeshua held his peace, And the high priest answered and said unto him, I adjure thee by the living G-d, that thou tell us whether thou be the Messiah, the Son of Most High – Matthew 26:63

In two places, Yeshua (the divine Tzaddik, Righteous one), is specifically called “Son of the Living G-d,” by His Talmidim:

And Simon Peter answered and said, Thou art the Messiah, the Son of the living G-d – Matthew 16:16

And we believe and are sure that thou art that Messiah, the Son of the living Most High– John 6:69

The Light of Torah:

As it is written: “Adonai made me as the beginning of his way,the first of his ancient works- proverbs 8:22.

The Torah, for it is written, The Adonai made me [sc. the Torah] as the beginning of his way (Prov. VIII, 22)

Midrash on Genesis (Bereshit), which explains how G-d “consulted” the Divine Torah during the process of creation. “

Bereshit Rabbah I.1 – R. Oshaya began (his exposition in this way): “Then I was by Him, as an amon; and I was daily all delight” (Prov. 8:30). Amon means tutor; amon means covered; amon means hidden; and some say, amon means great. Amon is a tutor, as you read, “As an omen (= nursing father) carried the sucking child” (Num 11:12). Amon means covered, as in the verse, “ha’emunim (= those who were covered) in scarlet” (Lam 4:5). Amon means hidden, as in the verse, “And he omen (= concealed) Hadassah” (Est 2:7). Amon means great, as in the verse, “Are you better than No-amon?” (Nah 3:8) — which is rendered, “Are thou better than Alexandria the Great, that is situate among the rivers?” Another interpretation: Amon is a workman (uman). The Torah (= Wisdom) declares: “I was the working tool of the Holy One, blessed be He.” In human practice, when a mortal king builds a palace, he builds it not with his own skill but with the skill of an architect. The architect moreover does not build it out of his head, but employs plans and diagrams to know how to arrange the chambers and the wicket doors. Thus God consulted the Torah and created the world, while the Torah declares, “In/by/with the Beginning (be-reshit) God created” (Gen 1:1), “Beginning” (reshit) referring to the Torah, as in the verse, “The Lord made me as the beginning (reshit) of His way” (Prov. 8:22).

In the beginning was the Word (The Voice of Yahweh Elohim), and the Word was with Elohim, and the Word was Elohim – John 1:1

Targum Onkelos on Gen 3:8: ‘And they heard the voice of the Word (Memra) of the Lord G-d walking in the garden in the evening of the day and Adam and his wife hid themselves from before the Lord God among the trees of the garden.

Bereshit 3:8 And they heard the sound (The Word) of יהוה Elohim walking about in the garden in the cool of the day, and Aḏam and his wife hid themselves from the presence of יהוה Elohim among the trees of the garden.

Gen 3:8 And they heard the sound of יהוה Elohim walking (from the Hebrew word: H1980

הלך hâlak haw-lak’ Akin to H3212; a primitive root; to walk) about in the garden in the cool of the day, and Aḏam and his wife hid themselves from the presence (from the Hebrew word: H6440 פּנים pânı̂ym paw-neem’Plural (but always used as a singular) of an unused noun (פּנה pâneh, paw-neh’; from 6437); the face (as the part that turns) ofיהוה Elohim among the trees of the garden.

What is that? ‘the sound of יהוה Elohim walking about in the garden’

In rabbinical translations (Targumim) is many times used the Aramaic word ‘Memra’ מימרא From מימר m.ch = h. מאמר 1) word, command Targum: the Word, i.e. The Lord. (MARCUS JASTROW dictionary of the Talmud )

Targum Onkelos on Gen 3:8: ‘And they heard the voice of the Word (Memra) of the Lord G-d walking in the garden in the evening of the day and Adam and his wife hid themselves from before the Lord God among the trees of the garden.

Word (Memra): By the Word of YHWH were the heavens made, And all the hosts of them by the Spirit of His mouth. (Psalms 33:6)

“Word of YHWH” was, according to Targum :

And the Word [Memra] of YHWH created man in his likeness,in the likeness of YHWH, YHWH created,male and female created He them.(Targ. Jonathan Gen. 1:27)

In the Targum the Memra figures constantly as the manifestation of the divine power or as G-d’s messenger.

Instead of the Scriptural “You have not believed in the Lord,” Targ. Deut. i. 32 has “You have not believed in the word of the Lord”; instead of “I shall require it [vengeance] from him,” Targ. Deut. xviii. 19 has “My word shall require it.” “The Memra,” instead of “the Lord,” is “the consuming fire” (Targ. Deut. ix. 3; comp. Targ. Isa. xxx. 27). The Memra “plagued the people” (Targ. Yer. to Ex. xxxii. 35). “The Memra smote him” (II Sam. vi. 7; comp. Targ. I Kings xviii. 24; Hos. xiii. 14; et al.). Not “God,” but “the Memra,” is met with in Targ. Ex. xix. 17 (Targ. Yer. “the Shekinah”; comp. Targ. Ex. xxv. 22: “I will order My Memra to be there”). “I will cover thee with My Memra,” instead of “My hand” (Targ. Ex. xxxiii. 22). Instead of “My soul,” “My Memra shall reject you” (Targ. Lev. xxvi. 30; comp. Isa. i. 14, xlii. 1; Jer. vi. 8; Ezek. xxiii. 18). “The voice of the Memra,” instead of “God,” is heard (Gen. iii. 8; Deut. iv. 33, 36; v. 21; Isa. vi. 8; et al.). Where Moses says, “I stood between the Lord and you” (Deut. v. 5), the Targum has, “between the Memra of the Lord and you”; and the “sign between Me and you” becomes a “sign between My Memra and you” (Ex. xxxi. 13, 17; comp. Lev. xxvi. 46; Gen. ix. 12; xvii. 2, 7, 10; Ezek. xx. 12). Instead of God, the Memra comes to Abimelek (Gen. xx. 3), and to Balaam (Num. xxiii. 4). His Memra aids and accompanies Israel, performing wonders for them (Targ. Num. xxiii. 21; Deut. i. 30, xxxiii. 3; Targ. Isa. lxiii. 14; Jer. xxxi. 1; Hos. ix. 10 [comp. xi. 3, “the messenger-angel”]). The Memra goes before Cyrus (Isa. xlv. 12). The Lord swears by His Memra (Gen. xxi. 23, xxii. 16, xxiv. 3; Ex. xxxii. 13; Num. xiv. 30; Isa. xlv. 23; Ezek. xx. 5; et al.). It is His Memra that repents (Targ. Gen. vi. 6, viii. 21; I Sam. xv. 11, 35). Not His “hand,” but His “Memra has laid the foundation of the earth” (Targ. Isa. xlviii. 13); for His Memra’s or Name’s sake does He act (l.c. xlviii. 11; II Kings xix. 34). Through the Memra God turns to His people (Targ. Lev. xxvi. 90; II Kings xiii. 23), becomes the shield of Abraham (Gen. xv. 1), and is with Moses (Ex. iii. 12; iv. 12, 15) and with Israel (Targ. Yer. to Num. x. 35, 36; Isa. lxiii. 14). It is the Memra, not God Himself, against whom man offends (Ex. xvi. 8; Num. xiv. 5; I Kings viii. 50; II Kings xix. 28; Isa. i. 2, 16; xlv. 3, 20; Hos. v. 7, vi. 7; Targ. Yer. to Lev. v. 21, vi. 2; Deut. v. 11); through His Memra Israel shall be justified (Targ. Isa. xlv. 25); with the Memra Israel stands in communion (Targ. Josh. xxii. 24, 27); in the Memra man puts his trust (Targ. Gen. xv. 6; Targ. Yer. to Ex. xiv. 31; Jer. xxxix. 18, xlix. 11).

Noah: The Word was also the covenant maker.

And YHWH said to Noah, “This is the token of the covenant which I have established between My Word [Memra] and between all flesh that is upon the earth. (Targum Onkelos Gen. 9:17)

Abraham: The Word also made the Abrahamic covenant as Targum Onkelos also paraphrases: And I will establish my covenant between My Word [Memra] and between you… (Targum Onkelos Gen. 17:7)

And Abraham trusted in the Word [Memra] of YHWH, and He counted it to him for righteousness. (Targum Onkelos Gen. 15:6)

Moreover Abraham prayed:

And Abraham worshipped and prayed in the name of the Word [Memra] of YHWH, and said, “You are YHWH who does see, but You cannot be seen.” (Jerusalem Targum Gen. 22:14)

in the name of the Word [Memra] Of YHWH who had revealed Himself to her…

(Jerusalem Targum Gen. 16:3)

Jacob also trusted in:

And Jacob vowed a vow, saying, “If the Word [Memra] of YHWH will be my support, and will keep me in the way that I go,and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the Word [Memra]of YHWH be my G-d. (Targum Onkelos on Gen. 28:20-21)

Our father Jacob said: “My soul does not wait for salvation such as that wrought by Gideon, the son of Joash, for that was but temporal; neither for a salvation like that of Samson, which was only transitory;but for that salvation which You have promised to come through Your Word unto Your people, the children of Israel; for your salvation my soul hopes.”

(Targum Jonathan Gen. 49:18)

YHWH said to Moses: This idea is also put forward in the Jerusalem Targum: And the Word [Memra] of YHWH said to Moses:”I am He who said unto the world ‘Be!’ and it was: and who in the future shall say to it ‘Be!’ and it shall be.” And He said: “Thus you shall say to the children of Israel: ‘I Am’ has sent me to you.” (Jerusalem Targum Ex. 3:14)

King David also urged Israel to trust in the Word of YHWH as the Targum of Psalm 62 reads: Trust in the Word of Yah at all times,O people of the house of Israel! Pour out before Him the sighings of your heart;Say, G-d is our trust forever.

(Targum on Psalm 62:9)

But I will have mercy upon the house of Judah ,and I will save them by the Word of YHWH, their G-d. (Targum Jonathan Hosea 1:7)

the Word of YHWH:

But Israel shall be saved by the Word of YHWH with an everlasting salvation…By the Word of YHWH shall all the seed of Israel be justified…(Targum Jonathan Isaiah 45:17, 25)

Bereshit 3:8 And they heard the sound (The Word) of יהוה Elohim walking about in the garden in the cool of the day, and Aḏam and his wife hid themselves from the presence of יהוה Elohim among the trees of the garden.

………….And…… Rabbi Yochanan said, ‘John 1:14 And theWord (the Voice of Yahweh Elohim) became flesh and pitched His tent among us, and we saw His esteem, esteem as of an only brought-fourth of a father, complete in favor and truth.

Pitched His tent’ translated from the Greek word, G4637 σκηνόω skēnoō skay-no’-o From G4636; to tent or encamp, that is, (figuratively) tooccupy (as a mansion) or (specifically) to reside (as G-d did in the Tabernacle of old, a symbol for protection and communion): – dwell.

In the Hebrew New Testament translated by 19th century German scholar Franz Delitzsch (1813-1890) is it translated, to dwell, to reside, to be located.

Yes He ‘pitched His tent’ among us as in the days of old.

And they heard the sound of יהוה Elohim walking ….Gen 3:8 What is that? ‘the sound of יהוה Elohim walking about in the garden’

Targum Onkelos on Gen 3:8: ‘And they heard the voice of the Word (Memra) of the Lord God walking in the garden in the evening of the day and Adam and his wife hid themselves from before the Lord God among the trees of the garden .

The Divine Mandate of Messiah Ben Yosef( Deuteronomy 30: 1 – 10 ), the Voice of Yahweh Elohim.

[…….Then you and your children will return to the Lord your G-d, and you will ·obey him [listen to his voice] with ·your whole being[L all your heart/mind and all your soul] in everything I am commanding you today. At that point, Adonai your G-d will reverse your exile and show you mercy; he will return and gather you from all the peoples to which Adonai your G-d scattered you. He may ·send [drive] you to the ends of the ·earth [ heavens], but he will gather you and bring you back from there, back to the land that belonged to your ·ancestors [fathers] …..]

Messiah Ben Yoseph(The Voice of Most High) = Yahweh ‘circumcise your heart and the heart of your seed’:

‘You go near and hear all that יהוה our Elohim says, and speak to us all that יהוה our Elohim says to you, and we shall hear and do it.’…… You should say it again Ephraim and Manasseh when Messiah Ben Yoseph ‘knock’s on the ‘door’ of your heart.’ – Devarim 5:27

“And יהוה your Elohim shall circumcise your heart and the heart of your seed, to love יהוה your Elohim with all your heart and with all your being, so that you might live, and יהוה your Elohim shall put all these curses on your enemies and on those who hate you, who persecuted you. “And you shall turn back and obey the voice of יהוה and do all His commands which I command you today – Deut 30 : 6- 8

I am now standing at the door and am knocking. If any one listens to My voice and opens the door, I will go in to be with him and will feast with him, and he shall feast with Me – Rev 3 : 20

Therefore, in reply, Rebbe, Melech HaMoshiach said, My Torah (teaching) is not mine but of the One having sent me – John 7 : 16

As it is written: He was wearing a robe that had been soaked in blood, and the name by which he is called is, “THE WORD OF Most High.” – Revelation 19 : 13

As it is written: And they were amazed at his Torah, because Rebbe Melech HaMoshiach’s dvar torah was with samchut (authority) – Luke 4 :32

Many of the teachings of Yeshua, could deal with this deep (sod) level of teaching with authority . Yeshua, His disciples, and the prophets of old, always pointed to Torah as the path of salvation.

When Yeshuah (the Yeshuah from Yahweh) came in your life came than in fulfillment? .. My Torah in their inward parts..

-Jer 31:31-33 “See, the days are coming,” declares יהוה, “when I shall make a new covenant with the house of Yisrael and with the house of Yehudah, See Heb. 8:8-12, Heb. 10:16-17. 32 not like the covenant I made with their fathers in the day when I took them by the hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares יהוה.

33 “For this is the covenant I shall make with the house of Yisra’el (Ephraim the Ten Tribes of the Northern Kindom) after those days, declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people.

This new covenant : ‘declares יהוה: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people.‘ The Yeshuah (salvation) from Yahweh in your life!

The Light of Repentance:

Thou turnest man to contrition, and sayest, Repent, ye children of men (Ps. XC, 2f. ‘Before’ etc. applies to ‘repent’) – Psalm 90:3

David repented of his sin and G-d forgave him ( 2 Samuel 12:13, Psalms 51:16-19)

If a man said, “I will sin and repent, and sin again and repent”, he will be given no chance to repent. [If he said,] “I will sin and the Day of Atonement will effect atonement”, then the Day of Atonement effects no atonement. For transgressions that are between man and God the Day of Atonement effects atonement, but for transgressions that are between a man and his fellow the Day of Atonement effects atonement only if he has appeased his fellow – Mishnah: Yoma 8:9

The Time has come,” he said. “The kingdom of G-d has come near. Repent and believe the good news!” – Mark 1 : 15

Therefore, repent and turn to Most High, so that your sins may be erased;– Acts 3 : 19

The Light of the Throne of Glory and The Light of the Temple

The Throne of Glory and the Temple, for it is written, Thou throne of glory, on high from the beginning, Thou place of our sanctuary (Jer. XVII, 12).

And opened was the sanctuary of G-d in the heaven, and there was seen the ark of His covenant in His sanctuary, and there did come lightnings, and voices, and thunders, and an earthquake, and great hail – Revelation 11 : 19

Midrash Rabbah – Lamentations II:3 – The Holy One, blessed be He, never associates His name with what is bad, but only with what is good. Hence it is not written here, ‘And concerning these God said in my hearing,’ but, ’And concerning these He said in my hearing: Go ye through the city after him, and smite; let not your eye spare, neither have ye pity; slay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary (ib. 5 f.). How can this be? At that time the prosecution sprang before the Throne of Glory and spake before Him: ‘Lord of the universe, which of them was slain for Thy name? Which of them had his head split open for Thy name? Which of them gave his life for Thy name?’

The Temple, as it is written: “A glorious throne exalted from the beginning is the place of our sanctuary” ( Jeremiah 17:12).

“Wisdom (Hokmah) and glory (Tifereth) in His sanctuary:

In Proverbs 30, “What is His son’s name?”, is given as Tipheret in zohar writings, who represents the “Son” of Chokmah-Wisdom (the Father) and Binah-Understanding (the Mother):

Soncino Zohar, Shemoth, Section 2, Page 79b – R. Jesse was deeply impressed by these words and said: ‘Now I see that this is indeed so. And I have also heard it on another occasion from the mouth of the Master. But what is the meaning of the words, “And what is his son’s name?” ‘ R. Simeon replied: ‘The inner meaning of this I myself have taught my son, R. Eleazar.’ ‘I pray thee, tell it to me, for I did ask thee concerning it in a dream, but when I awoke I had forgotten thine answer.’ ‘And now, when I tell thee, wilt thou remember it?’ ‘I surely will,’ replied R. Jesse, ‘I always remember what my Mastor tells me.’ Said R. Simeon: ‘The words must be understood in the light of the expression, “My first-born son Israel” (Ex. IV, 22), and “Israel, in whom I am glorified” (Isa. XLIX, 3). “Israel” here refers to the supernal world, and it is this which is called “son”. Whereupon R. Jesse replied: ‘With all due respect to the Master, this is a secret which I already know.’ But yet again he forgot it. He was much perturbed. But when he went into his house and lay down to sleep, he saw in his dream an haggadic book, wherein it was written: “Wisdom (Hokmah) and glory (Tifereth) in His sanctuary.” When he awoke, he straightway went to R. Simeon, kissed his hand, and said: ‘This night I saw in my dream an haggadic book wherein were written the words: “Wisdom and glory in His sanctuary”, “Wisdom” above, “Glory” below, and “in His sanctuary” at the side. This I saw in a dream, and I found it on my lips when I awoke.’ Said R. Simeon to him: ‘Until this time thou wast too young to join the company of the “reapers of the field”, but now everything has been shown unto thee!Thus the meaning is: Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.’

The Light of the Garden of Eden

The Garden of Eden, as it is written, And the Lord planted a garden in Eden from aforetime (Genesis 2: 8)

Those who have ears, let them hear what the Spirit is saying to the Messianic communities. To him winning the victory I will give the right to eat from the Tree of Life which is in G-d’s Gan-‘Eden – Revelation 2:7

Yeshua said to him, “Yes! I promise that you will be with me today in Gan-Eden.” –Luke 23:43

The Gehenna

The Gehenna, for it is written, For Tophet [i.e., Gehenna] is ordered of old (Isa. XXX, 33).

For the Tofet (Gehenna) fire pit has long been ready,prepared for the king, made large and deep,with plenty of wood and blazing with fire;like a stream of sulfur, Adonai’s breath sets it aflame – Isaiah 30:33

Do not fear those who kill the body but are powerless to kill the soul. Rather, fear him who can destroy both soul and body in Gei-Hinnom.-Matthew 10:28

“The fire of the Gehenna which is below comes from the Gehenna which is above, and is kindled by the heat of the sinners in whom the evil inclination burns, and there all the piles burn.” -Zohar, Shemot 150b

“A judge should always imagine himself as if he had a sword lying between his thighs, and Gehenna was open beneath him.” -Talmud, Yevamoth 109b

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BEREISHIS – From Rabbi Avraham Greenbaum

Torah Reading: Gen. 1.1-6.8. Blessing the month of MARHESHVAN

With G-d’s help, UNIVERSAL TORAH is a weekly series sharing thoughts and lessons we may draw from the current parshah having universal significance — both for the Children of Israel, the appointed Guardians of G-d’s Torah, and for all the families and nations of the earth. In our troubled times, when the world is facing war, violence, crime, illness and destruction on an unprecedented scale, mankind is in desperate need of the oldest living system of wisdom in the world: G-d’s holy Torah. For “G-d is not a man that He should lie, nor the son of man that He should change His mind. He spoke — will He not do it? He pronounced — will He not fulfill it?” (Numbers 23:19). “For I am G-d, I have not changed.” (Malachi 3:6). “Go and let us ascend to the Mountain of G-d, to the House of the G-d of Jacob.” (Isaiah 2:3).

IN THE BEGINNING

“How fortunate we are that Moses our Teacher showed us the right way. The Torah begins without any philosophical proof, with the simple words, ‘In the beginning G-d created the heaven and the earth.’ We are commanded to believe in G-d through faith alone, and not to enter into speculation.” (Rabbi Nachman of Breslov).

“In the beginning G-d created.”: In the three opening words of the Hebrew Torah, G-d “signs” Himself as the G-d of Truth. The last letters of these three words, BereshiS barA ElokiM, are: Sav [according to the Ashkenazic pronunciation, or “Tav”, according to the Sefardic pronunciation] – Aleph – Mem, forming an anagram of the word EMeS, TRUTH.

The Rabbis taught that Teshuvah (“coming back to G-d”) was created even before the world. This means is that the world is not merely random. Everything that exists in the entire universe is part of a vast, unfathomable system serving a purpose that goes way beyond the system itself, a purpose that existed before the system itself in the “mind” and “will” of the One Who created it. The purpose of the system is to bestow good on all G-d’s creatures. We can receive this good only when we “return” to G-d — by seeking out and following the wisdom of God’s teaching to mankind: the Torah.Teshuvah!

Today the world seems to be on a helter-skelter path to self-destruction. The only way for us to stop it is by “coming back” to G-d.

THE GLORY OF ADAM — AND HIS FALL

At the climax of the account of the creation is the story of the creation of Adam. The Hebrew word ADAM cannot simply be understood as “man” or “human being”, “homo sapiens” or the like without further elaboration. The fact that there is a resemblance between the physical form of a human being and that of an ape does not mean they are both in the same category or on the same level. The defining qualities of homo sapiens are precisely those that differentiate him from the ape: his uniquely human powers and abilities. Similarly, the fact that two humans resemble each other in physical structure does not mean that they must be equal and identical in all respects. One may be highly intelligent, creative, loving, etc. while the other could be a psychopath, a terrorist or even a demon incarnate in a human body. What makes the two different is the mind, soul or spirit that inhabits each of their bodies. One may have an elevated soul. The other may have a “fallen” soul or the spirit of a demon. Are they both homo sapiens? Are they both Bney Adam, “Children of Adam”?

While the human body is the physical manifestation of ADAM, what makes him unique is the soul that animates his body. The soul that G-d breathed into Adam came from His very essence. Adam’s soul was created by G-d to be a separate creature, giving him the ability to connect with G-d OF HIS OWN FREE WILL. Adam’s destined role in the creation is to lead the entire world to return to G-d. He was appointed ruler over all: “Be fruitful and multiply and fill the world and conquer it and rule over the fish of the sea and the birds of the heavens and over all the living creatures swarming over the earth” (Gen. 1:28). Man has responsibility for the whole world. His task is to attain global peace and ecological balance and harmony, in which all are united in the service of G-d.

Adam was created to attain this exalted destiny of his own free will. As part of G-d’s plan, Adam therefore had to be confronted with a choice: to serve G-d by obeying His command, or to follow the “serpent” in his own heart, who tells him he can disobey G-d, do what he wants, and still get away with it. G-d says “If you disobey you will die”. But the serpent in the heart lies to us: “Do what you want — you won’t die!” Time after time, man falls for the trick.

THE COMMANDMENTS THAT APPLY TO ALL MANKIND

“And the L-rd G-d commanded the Man saying, from all the trees of the garden you may surely eat” (Gen. 2:16). The Rabbi’s taught that G-d’s commandment to Adam implies six universal laws which are all allusively contained in the Hebrew words of this verse (as discussed in Midrash Rabba Bereishis 45:5 and Talmud Sanhedrin 56a; see Rambam Mishneh Torah Laws of Kings 9:1):

1. Idolatry is forbidden.

2. Blasphemy is forbidden.

3. Murder is forbidden.

4. Sexual immorality is forbidden.

5. Robbery is forbidden.

6. Men must govern their affairs under a system of law and justice.

These six laws, together with the prohibition of eating a limb from a living animal (see next week’s Parrshah, Gen. 9:4) make up the Seven Commandments of the Children of Noah, also known as the Seven Universal Laws.

THE PROHIBITION OF MURDER

In the intricate, endlessly profound tapestry of the holy Torah, the Seven Universal Laws are deeply bound up and meshed in with the 613 commandments that apply to the Children of Israel. Thus every portion of the Torah has profound significance for all humanity and each one contains lessons that may deepen our understanding of the Seven Universal Laws.

Of the seven, one that stands out particularly in Parshas Bereishis is the prohibition of murder. The Torah is the “book of the generations of man” (Genesis 5:1): man was commanded to “be fruitful and multiply” — to breed children and children’s children, to cherish and nurture LIFE. The antithesis of life is death. The Rabbis taught that when “G-d saw all that he made and behold it was VERY good”, the word “very” teaches that even death is beneficial (as it atones for sin). However, death is in the hands of G-d: “See now, for I, I am He, and there is no god with Me; I kill and make alive, I smote and I will heal and there is none to redeem from My hand” (Deut. 32:39). A person who arrogantly takes G-d’s prerogative into his own hands and appoints himself as the angel of death to kill another is a shameful, counterfeit ADAM, a criminal who should be stoned and then hung ignominiously on a tree before being buried (see Deuteronomy 21:22-3 and Rashi there). Such a man is a “curse of G-d” (ibid). In the words of Rambam (Laws of Murder 1:4): “There is nothing to which the Torah takes greater exception than bloodshed, as it is written (Numbers 35:33): And you shall not pollute the land. for blood — that is what pollutes the land.”

The story of Cain’s killing of Abel over the inheritance of the world is the story of human history. Mankind’s task is to learn how to settle disputes amicably instead of fighting and killing one another. In our times, it is particularly important to emphasize the criminality of murder because of widespread insensitivity to the seriousness of killing. Many voices can be heard defending killers, and protesting against their execution as prescribed by the Torah. Many in the world even rationalize and justify wholesale murder and violence when committed for the sake of a “cause”, and celebrate terrorist attacks against their enemies. This simply illustrates the depths to which “Adam Beliya’al”, the Worthless Man, can descend, as in the story of Cain and Abel.

The Torah clearly teaches that murder is an abominable crime which must be requited with death in order to punish the villain and protect human society. Yet at the same time as seeking to impose justice, our societies must also ask themselves why killing, murder and violence are so rampant. These are not inexplicable scourges that have no cause. Our rabbis revealed what causes murder to become rampant: “The sword comes into the world because of the failure to execute justice without delay, because of the perversion of justice and because of those who issue Torah rulings which are not in accordance with the halachah” (Avot 5:8).

Shabbat Shalom! Chodesh Tov UMevorach – Rabbi Avraham Yehoshua Greenbaum