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Back to the Beginning.
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We must first address the question of how we got the Bible. Did Moshe literally recieve the Five Books (Torah) on the Mountain and secondly, were these passed down through the generations perfectly? Both logically and textually the answer to both question questions seems to be no. I'd like us to begin with a movie on teh Dead Sea Scrolls that sheds light on how we got the Bible we now have:
1:1. “In the beginning” — This is the Birth of Awareness.
In Genesis 1:1, God is introduced as the eternal, uncaused Creator of the entire cosmos. The verse assumes God's existence without providing a prior explanation, identifying God as the sovereign subject who brought time, space, and matter into being out of nothing.
Key Attributes Revealed in Genesis 1:1
The Name Elohim: The Hebrew word used for God is Elohim. While grammatically plural, it is paired with the singular verb bara ("created"), which scholars interpret as a "plural of majesty. The royal We. For Christians, a hint toward the Trinity—the Father, Son, and Holy Spirit acting in perfect unity.
Eternal and Self-Existent: God existed before the "beginning" of the universe, standing outside of time and space while actively interacting with it.
All-Powerful (Omnipotent): God created the vast universe by His word alone, demonstrating power that is independent of any pre-existing material.
Intelligent and Personal: Creation is described as a deliberate act of design rather than a random accident. Elohim speaks, sees, and makes judgments (declaring things "good"), showing He is a personal being with a specific will.
The Sole Source: The verse establishes that there is only one true God, refuting concepts like atheism, polytheism (many gods), or pantheism (God is the universe).
Connection to the Rest of Scripture:
While Genesis 1:1 uses the general title Elohim to emphasize God's majesty as Creator, Most of the Bible reveals His personal name as YHVH, Yud He Vav He, commonly translated as Yahveh.
As the LORD, God is the self-existent one who seeks a covenant relationship with humanity. New Testament passages strongly imply that God created all things through Jesus the Christ (the Word or Logos) and by the power of the Holy Spirit or Ruach HaKodesh. This is understood in diverse ways.
“In the beginning” does not simply refer to chronological time. It signals the first stirring of consciousness. Where do humans come from? In the beginning consciousness began to stir within the material cosmos.
Jewish mysticism, especially in the teachings of the Zohar, “beginning” (Bereshit) is associated with divine Wisdom (Chokhmah), the first flash of emanation from the Infinite (Ein Sof). The Creation is not manufactured in the begining; rather, it begins it unfolding from the seed of En Sof. There is no actual beginning according to the sages, there is only the contunual folding and unfolding of consciousness.
The Infinite withdraws (tzimtzum) to allow space within the Infinite. Light enters that space and consciousness begins to differentiate between light and dark, I and Thou. This is the beginning of duality.
Genesis chapter 1 is the story of how unity or oneness becomes multiplicity. It explains the origins of duality.
1:2. “Let there be light” — The Illumination before the creation of the Sun. This Light appears before the sun, moon, and stars. Mystically, this is not physical light but primordial awareness. This Light is:
Christian mystics later connect this to the Logos theology in the Gospel of John, where divine light shines in darkness. The Church Father Origen interpreted this light as spiritual illumination within the soul. This is the "ECK" or Ruach ha-Kodesh (Holy Spirit), the Sound of Song of Redemption, the Ohr Ein Soff or Primordial Light. This Light is the spiritual allknowingness of the Light Bringer that empowers soul-sight, i.e. that enables us to look within ourselves for the Truth.
In the Olam Haba this Light will make the physical light of the Sun, Moon and Stars irrelevant. The sages say this Light is hidden away from humans until the Olam Haba. This is what Enoch was warned against grasping. It is what the New Testament refers to as the Logos, which is both the Word and the Light shining in the darkness. Eastern Orthodox Christians refer to this Light as the Tabor Light.
The moment you realize that you are more than your fears, your body, or your placew within the duality is when you first glimpse the Light and hear the Word or Song. Such an experience leads you to embrace your your true self. Many people never pursue the Light, some never even sense it's existence.
1:3. Separation — The Path of Discernment. GOD repeatedly separates:
Mystically, separation produces discernment because Consciousness learns to distinguish:
Duality unfolds through creation which unfolds through differentiation. Then, with differentiation, Unity is able to express itself through contrast and comparation. Hence, the days follow a set pattern: form is given to what was previously formless and the duality gives bith to the Ten Thousand Things and Yin and Yang separate from Tao.
1:4. In Duality, the Six Days are stages of Inner and outer Creation. Mystics often see the six days as symbolic stages of spiritual development that are reflected in physical development:
Many mystics see the six days as corresponding loosely to the lower sefirot or channels through which divine attributes flow into physicality.
1:5. “In Our Image” — The Divine Reflection. Humanity is created in the “image” of God. Mystically, this does not mean physical resemblance. GOD has no physical form. It means:To be “in the image” is to be a microcosm of the cosmos. Or in antropomophic terms, to be gods, the children of GOD. Mystics see Genesis 1 not as describing something that happened long ago, but something happening continually — the birthing of creation is ongoing. Each moment is a fresh “Let there be” as beings created in the image of GOD, we have the power to declare “Let there be” if we live in emunah or faith.
1:6. The Seventh Day — Rest as Union. Though technically in Genesis 2:1–3, the seventh day completes this pattern, entering into rest is not inactivity. Rather, this rest is a temporary return to our true state as image bearers of our Divine Parent.
The movement from unity to duality and multiplicity and back to unity again. On Shabbat we enter into GOD's rest.
What is Work if not acts of differentiation?In other words, the soul that awakens to the Light moves through the Light and experiencs order, growth, consciousness, and finally union with the Beloved. This process can take a very long time from our perspectives, but from the Soul's perspective in supernal existence, time is merely another illusion.
Genesis chapter 1 reveals an Inner Cosmology rather than answering “How was the universe made?” Those see clearly asks:
With spiritual insights, Genesis 1 becomes a template for spiritual transformation:
From the birth of consciousness the thinking entity seeks to understand and to return to the Unity of the Source. Genesis 1 presents the Souls origin and shows how we pass through six creative/dualitistic days and then finally return to peace and rest with the Beloved on "Shabbat."
We can look deeper:
An AllFaith reading of Genesis 1 sees the six days of creation as the unfolding of the lower emanations or Divine attributes through which the Infinite (Ein Sof) expresses the Divine Self into manifest reality.
This framework comes primarily from the symbolic cosmology articulated in the Zohar and later systematized by the 16th-century mystic Isaac Luria.
In Lurianic Kabbalah, creation unfolds through emanation, contraction (tzimtzum), shattering, and restoration. Genesis 1 can be read as the structured harmonizing of Divine attributes after a primordial fragmentation.
Below is a day-by-day sefirotic mapping.
The Structure: Why Six Days?
The ten sefirot form the Tree of Life, but the six days correspond specifically to the six lower sefirot, sometimes called Zeir Anpin (“the Lesser Countenance”):
The seventh day corresponds to Malkhut (Kingship/Presence).
Creation is not matter appearing; it is Divine qualities balancing and integrating as they blossom.
Day One — Light
Primordial light is called Or Ein Sof — Infinite Light. On Day One, reality is suffused with undifferentiated Divine giving.
Mystically:
Day Two — Separation of Waters
In Lurianic thought, this echoes tzimtzum — the Divine contraction that makes space for otherness.
This is why Jewish tradition notes that “it was good” is absent on Day Two. Pure separation without harmony is incomplete.
Day Three — Land Appears, Vegetation Grows
Tiferet (Harmony / Beauty / Balance)
On Day Three, opposites reconcile:
Tiferet harmonizes Chesed and Gevurah. It is beauty born from balance.
Vegetation symbolizes integration — rooted in earth, reaching toward heaven.
In the Tree of Life, Tiferet is associated with compassion and often aligned with the heart.
Day Three repeats “it was good” twice — balance restores goodness.
Day Four — Sun, Moon, and Stars
Netzach (Endurance / Initiative)
The luminaries govern time and cycles. Netzach is forward-moving energy — persistence, drive, triumph through duration.
The sun’s steady dominance reflects assertive Divine flow. It sustains rhythm and direction.Day Five — Birds and Fish
Hod (Splendor / Reverberation / Yielding)
If Netzach pushes outward, Hod reflects and responds.
Creatures of water and air move in fluid, responsive environments. They glide, adapt, echo.
Hod is humility, resonance, the capacity to receive and reflect Divine splendor. Birdsong and the shimmering of fish express this quality of reverberation.Where Netzach initiates, Hod harmonizes.
Day Six — Animals and Humanity
Yesod (Foundation / Channel / Connection)
Yesod gathers all previous energies and channels them into manifestation.
It is the integrative conduit — the place where Divine flow enters embodied reality.
Human beings are created on Day Six:
“In Our image.”
Yesod corresponds to relationality and transmission. Humanity becomes the conscious channel of Divine presence into the world.
In Kabbalah, Yesod is sometimes associated with covenant — the bridge between heaven and earth.
Day Seven — Shabbat
Malkhut (Kingship / Indwelling Presence) Though outside the six working days, Shabbat completes the structure. Malkhut has no light of its own. It receives and manifests all that came before. It is:Creation culminates not in activity but in Presence.
The Deeper Lurianic Layer: Repair
According to Isaac Luria, early vessels shattered under the intensity of Divine light (Shevirat ha-Kelim). The ordered six-day creation represents structured re-harmonization.
Thus Genesis 1 is not merely origin — it is tikkun (restoration).
Each day repairs imbalance:
The Inner Application
In Kabbalistic spirituality, this is not only cosmic — it is psychological.
Every person recapitulates the six days internally:
Genesis becomes a map of the soul.
I’ll take these in sequence so you can see the full architecture that comes into being with the birth of the Duality.
Keter
(Crown – Divine Will)
|
Chokhmah —— Binah
(Wisdom) (Understanding)
Chesed —— Gevurah
(Mercy) (Judgment)
Tiferet
(Harmony)
Netzach —— Hod
(Endurance) (Splendor)
Yesod
(Foundation)
Malkhut
(Kingship)
Now visualize three columns:
The Tree is not static. It is a dynamic flow of Divine energy descending from subtle to manifest.
In the Zohar, this structure is described as the hidden anatomy of existence.
The six days of creation correspond to the lower six sefirot (Chesed through Yesod).
Shabbat corresponds to Malkhut, the indwelling Presence.
2. Adam Kadmon in This Cosmology
Before the structured sefirotic Tree stabilizes, Lurianic Kabbalah introduces a primordial archetype: Adam Kadmon.This teaching is most associated with Isaac Luria.
Adam Kadmon is not the human Adam of Eden. He is:
Why human imagery?
Because the human form mirrors the Tree:
Adam Kadmon is the macrocosmic template.
The human being is the microcosmic reflection.
In this view, Genesis 1 is the gradual stabilization of energies first contained archetypally in Adam Kadmon.
Humanity on Day Six is not an afterthought — it is the final echo of the original Divine form.
Adam Kadmon:
Adam Kadmon vs. Adam Ha-Rishon
It is important to distinguish between these two figures: Adam Kadmon and Adam Ha-Rishon
Adam Kadmon is Primordial, Adam Ha-Rishon is the Original Man, the First Man (Biblical Adam).Nature: Pure divine light; no physical form. Adam Ha-Rishon is flesh and blood; a physical being.
Adam Kadmon existed before the creation of the world, Adam Ha-Rishon was created on the sixth day of Genesis. Adam Kadmon can be thpought of as the Cosmic blueprint for all existence. Adam Ha Rishon is the progenitor of the human race.
In the human psyche, Adam Kadmon corresponds to the Yechidah, the highest and most collective essence of the soul that remains in total unity with the Creator. The Over-Self.
Adam Kadmon. ... In Kabbalah, Adam Kadmon (אָדָם קַדְמוֹן, ʾāḏām qaḏmōn, “Primordial Man”) also called Adam Elyon (אָדָם עֶלִיוֹן,
Chaos and the Primordial - A level so sublime that it is almost imperceptible.
The highest, or most exalted, of the five worlds is called Adam Kadmon. Adam means "in the likeness of" or "in the image of."
Adam Kadmon is the “Heavenly Man,” as opposed to the terrestrial ADAM, representing the human race.
1:3. Comparison with Christian Mystical Interpretations
Christian mysticism developed parallel but distinct ideas from the Jewish mysticism.
The Logos
In the Gospel of John, "Christ" is the Logos — the preexistent "Word" through whom all things are made.
This has structural similarities to Adam Kadmon:
However, in Christianity the Logos becomes incarnate historically in the person of Jesus, whereas in Kabbalah Adam Kadmon remains a metaphysical archetype.
Augustine’s “Seminal Reasons”
Augustine of Hippo proposed that God created all things simultaneously in seed form (rationes seminales), unfolding over time.
This resembles:
Pseudo-Dionysian Emanation
Pseudo-Dionysius the Areopagite described creation as hierarchical light descending from God through celestial orders.
This parallels:
Both traditions see creation as:
A key difference is that Christianity centers restoration in a historical person (the believe to be God incarnate) while Jewish mysticism centers restoration in a cosmic rebalancing. The Rabbinic view of the Messiah varies greatly.
In my works on the coming restoration, the We Stand Trilogy, Ishkobatu Rising etc. I follow the essential mystical interpretation. For example:My books explore:
Oppressive centralized power
Awakening consciousness
Hidden spiritual structure beneath political systems
Individuals discovering deeper identity
The mystical model offers powerful metaphoric architecture for that.
Parallels include:
- 1. The Global Union as Imbalanced Gevurah
An over-dominance of restriction without Chesed creates tyranny.- 2. The Protagonist as Yesod Figure
A character who becomes a channel — connecting divided groups, transmitting hidden truth.- 3. Shattered Vessels as Cultural Collapse
Society once held light but fractured under intensity.- 1:4. Awakening as Day One Light
Consciousness breaking through enforced darkness.- 1:5. Final Restoration as Shabbat
Not violent overthrow — but re-harmonization.1:6: The Second Day: The Division of Waters (Gen 1:6-8)
The First Discord: Mystics note that Day 2 is the only day where God does not say "it was good." This is interpreted as the introduction of "separation" or "discord" into the universe. While necessary to create space for life, separation is seen as the root of potential distance from God.
Upper and Lower Waters:
Upper Waters: Represent pure, spiritual "Mercy" (Chesed) and the realm of divine intuition.
- Lower Waters: Represent "Judgment" (Gevurah) and the physical, material world.
- The Firmament (Raqia): Mystically, the Raqia is not just a physical sky but a spiritual veil that prevents the overwhelming "Upper Light" from dissolving the material world. It serves as a mediator that allows divine energy to "step down" into a form we can handle.
The Third Day: Gathering and Growth (Gen 1:9-11):
The Double Blessing: Because the work of separation from Day 2 was finally completed and "rectified" on Day 3 by bringing the waters into their proper place, God says "it was good" twice. This is why Tuesday is considered a day of "double blessing" in Jewish tradition.
- Emergence of the "Dry Land": Mystically, the dry land represents the human ego or "vessel" emerging from the vast "ocean" of the subconscious. It is the solid ground where spiritual potential can finally take root and bear fruit.
- Vegetation and Seed: The command for the earth to bring forth "seed after its kind" is seen as the law of spiritual cause and effect. Just as a physical seed produces a specific plant, every human thought or "inner seed" eventually manifests as an "outer fruit" in our lives
Summary of Mystical Stages:
Separation: Distinguishing between spiritual truth and material illusion.
Gathering: Organizing our chaotic "inner waters"
(emotions and thoughts) into a structured purpose.
Fruition: Acting on divine ideas to produce "fruit" or good deeds in the physical world.Now we should focus on an most interesting fact. The Book of Genesis contains two distinct creation narratives, found in chapters 1 and 2, which differ in their literary style, focus, and the order of creative events and yet we are taught that Moses wrote the entire Torah.
Comparison of the Two Narratives
Genesis 1:1–2:3 (The Priestly Account)
Focus: A cosmic, "birds-eye" view of the entire universe.
Order: Follows a highly structured seven-day sequence. God creates the environment (light, sky, land) in the first three days, then populates those realms (stars, birds/fish, land animals/humans) in the next three.
Humans: Man and woman are created simultaneously on the sixth day as the pinnacle of creation, made in the "image of God".Deity: Refers to the creator as Elohim (God), who is portrayed as a transcendent being creating through speech.
Genesis 2:4–25 (The Yahwist Account)
Focus: An intimate, "down-to-earth" focus on humanity and the Garden of Eden.
Order: Begins with a dry wilderness where no plants exist because there is no one to till the ground.
The sequence is generally: man, then plants (the Garden), then animals, and finally woman.
Humanity: A single man (Adam) is formed from dust. Later, a woman (Eve/Chava) is built from the man's side/rib to be his companion after no suitable helper is found among the animals.
Deity: Refers to the creator as Yahweh Elohim (LORD God), who is portrayed anthropomorphically—sculpting man from dirt and walking in the garden and conversing with Adam.
Scholarly and Theological Perspectives
Scholars often use the Documentary Hypothesis to explain these differences, suggesting they come from two different historical sources (catagorized as P and J) that were later edited together by some unknown scribe. Theologically, many readers view them as complementary rather than contradictory: Chapter 1 establishes God's sovereignty over the cosmos, while Chapter 2 establishes God's personal relationship with humanity. Some traditions also suggest that Chapter 2 is a detailed expansion of the events that occurred on Day 6 of Chapter 1.
The Genesis creation narrative: The two creation stories in Genesis can be read as separate but complementary literary units or as two complete;ly seperate and contridictory accounts.
Since there are two accounts what does this mean?
The presence of two accounts signifies that Genesis was not intended as a literal scientific record, but as a theological narrative using different perspectives to convey deep spiritual truths.
Depending on how you approach the text, these dual accounts generally mean one of three things:1. Complementary Perspectives (General to Specific) Many view the two stories as a "wide-angle" view followed by a "close-up":
Genesis 1 (The Roadmap): Provides a cosmic overview of the entire universe's creation in an orderly sequence.
2. Historical & Literary Layers (Documentary Hypothesis) From a scholarly standpoint, the two accounts suggest that the Bible was compiled from different independent sources:
Genesis 2 (The Inset): Zooms in specifically on the sixth day, focusing intimately on humanity's creation, their relationship with God, and their role in the Garden of Eden.
Taken together, they show God as both the transcendent ruler of the universe (Genesis 1) and the immanent, personal God who is directly involved with humans (Genesis 2).Source "P" (Priestly): The first account is attributed to a later source that emphasized structure, order, and ritual.
3. Theological Intent vs. Scientific Fact. The differences in the order of events (e.g., whether plants or humans came first) suggest that "recording history" is not the primary goal. Instead, they address fundamental "Why" and "Who" questions:
Source "J" (Yahwist): The second account is likely much older, focusing on storytelling and a more human-like portrayal of God.
Purpose: Editors (redactors) placed them side-by-side to preserve both traditions, creating a "meaningful whole" that addresses both the universal cosmos and the specific story of God’s people.Genesis 1 answers: Who is in charge? (God) and is God good? (Yes).
Genesis 2 answers: Why are we here? (To care for creation) and how do we relate to God? (Through personal fellowship).Got Questions or Comments?
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Be the Blessing you were created to be
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Don't let the perfect defeat the good
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