008* In a Nutshell of: Creation Story – PaRDeS – BeRe’shIth InBeginningOf/Genesis 1:1 - Ricardo for US House 21

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The Austin Cry: be the Cause, join the Movement, PaRDeS Universal ReConstitution for Washington and World Repair!

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I have an enthusiast calling; a book to deliver “PaRDeSism ~ Human Science 101”; &, a job to get done => place the cornerstone of civilization for the III Millennium!

Title of book: “PaRDeSism ~ Human Science 101”

Subtitle: (PaRDeS primevalism ~ treeseeding our original common-sense on the Bible’s Creation Story 1:1-2:3; Universal World ReConstitution, from Crisis City to PaRaDiSe Earth)

Author: Ricardo Turullols-Bonilla. In paperback and digital, in English and Spanish translation.

What we create, here and now, reconstitutes the universe!

008* In a Nutshell of: Creation Story – PaRDeSBeRe’shIth InBeginningOf/Genesis 1:1

Dear Friends of Dialogue:

In following, we express the takeaway message of BeRe’shIth InBeginningOf/Genesis 1:1 (בראשית), in as compact a manner as is practical to express principles for rapid later consultation.

Our focus will be on the translation from the original Biblical Hebrew, on the one hand, what it does say, and, and on the other hand, what it does not say. Then move on to the interpretation as best suits a modern world moving forward that is driven by science-&-technology, but, incorporating philosophy and religion into the mix as well.

The old fix, simply can’t, and didn’t stand, the stress-test of time. Instead of giving us PaRaDiSe Earth, it has inherited us Crisis City. For this, it ought to be held accountable. Torah (תורה) means Teaching. So, then, what is it teaching us? Lesson one should be about empowering us to continue the job as grown-ups, of being successful on Earth, continuing Creation, creatively reconstituting by employing this four-tiered foldable powertool of PaRDeS, which, is the Takeaway of the whole Creation Story!

Just like in pre-K. Lesson one isn’t about US or World history, a chronological narrative of events. Rather, it’s about learning the abc, and, the 123: the science of letters and numbers. In other words, lesson one is about language. Unfortunately, what is missing in teaching is exactly how the whole is made up of parts. Can’t blame the educators, for they themselves weren’t taught it either.

This is where we intend to make up for the shortcoming. For, without this primeval common-sense explained, we’re perplexed. What happens in practice is that in trying to fix things, we only end by making things worse. Having good intentions, while necessary condition, is not sufficient to get things right. We definitely need to know what we’re doing. Time is running out, we need to shape up before we blow ourselves to kingdom come: children, grandchildren, pets, and all.

Just as Creation begins with one day of the seven days, verse 1:1 begins the one day. Let’s take it from the top working our way downward. It, verse 1:1a-g, begins with the word 1:1a BeRe’shIth InBeginningOf (בראשית), which, in turn, begins with the letter beth b 1:1a/a (ב). This letter is the gatekeeper. In its role, it is interphase.

In the Hebrew alefbeth, the ordering is alef a (א) beth b (ב) gimel g (ג), this last letter corresponding to our letter c. By the way, as an aside, this kind of reminds me of the Johnny Walker character on the label. Well, back to the text. Behind the curtain, we have the silent letter alef a (א), while in-between, we have the gatekeeper beth b (ב), and, in front, we have the walking letter gimel g (ג).

In Hebrew, since numbers correspond to letters, the further cue that alef a (א) is the whole, is telling us that the whole is one! Interpretation is based on the cue coming from the whole and triad in one of the alef a (א). In any case, the rest follows, as if by added inertia.

The opening message of this first letter beth b (ב), is that its bottom part points backwards to the silent letter alef a (א). This is as if saying, this is where you come from, but you cannot go back; instead, return to the gatekeeper letter beth b (ב), for further instructions. Now, back with the letter beth b (ב), its mouth opens towards the front, in the direction of the third letter of the alefbeth, the gimel g (ג). This letter we recall is walking forward, from right to left, as is the case in Hebrew alefbeth from alef a (א) to tav t (ת), our a-to-z.

So, then, it is indicating for us to go forward, in the sense of the alefbeth, from alef a (א) to tav t (ת), this last one corresponding to our z, the last letter of our alphabet. It tells us not to look back, instead, to keep moving forward.

This procedure is telling the whole story of Creation, as to how to proceed moving forward. It is providing us with the template, the master blueprint, as it were. Actually, this is carried over from the script of the very first letter alef a (א). A closer look will tell the tale. The letter as such is one, the whole, which in turn, is constituted out of three parts, the triad.

The architecture of the letter alef a (א) is mapped by way of the “Seed of Life” configuration, consisting of the whole, as an ellipse, and, the triad, as a right triangle. The right triangle is made up of the diagonal of the letter alef a (א), as hypotenuse, with the upper arm of the letter, as the vertical side, and the lower arm of the letter, as the horizontal side of the right triangle.

In synthesis, this letter alef a (א) spells out the acronym PaRDeS. The rollout is as follows: the whole letter as such is Sod Secret (סוד), then follows the triad of parts: with the upper arm of the right triangle as Derash Discover (דרש), the diagonal as Rémez Remite (רמז), and, the lower arm as Peshath Plain (פשט).

All further interpretation is based on the cue from the above letter alef a (א), fine-tuned by the Hebrew alefbeth study of the alef beth gimel abg (אבג), and, finally, applied to the first word BeRe’shIth InBeginningOf 1:1a (בראשית).

Now we move on to the opening word BeRe’shIth InBeginningOf 1:1a (בראשית), leaving behind the opening letter beth b 1:1a/a (ב). There is also the matter of yod y (י), appearing in both the 1:1a/a and in 1:1a/c. In the latter, it is part of the plural masculine; the problem that I have interpreting is what role it plays in the former. I don’t know, just thought it important to mention.

So, in a kernel, let’s continue with what BeRe’shIth InBeginningOf/Genesis 1:1a (בראשית) says, and, with what it does not say. It does not read “In the beginning…” There is no definite article “the” attested. There is, instead, an “of”. It says, “In beginning of…”. Additionally, there’s a comma immediately afterwards.

It doesn’t say, either, “When Elohim began to create…”, which is a way of combining the first word “beginning”, with the second word “created”. Additionally, this latter solution breaks up the first word. The “In-”, to, “When”; and, the “-Beginning-”, to, “began”. It also omits the “-Of” altogether. Another point, verse 1:1 establishes a complete thought on its own, irrespective of the role it might play down the line regarding what follows, say, the remainder of one day 1:1-5.

This takes us to the ordering of the second word 1:1b and the third word 1:1c. It says, “bara’ ’Elohim created Elohim (ברא אלהים)”; it does not say, “’Elohim bara’ Elohim created (אלהים ברא)”.

The maxim of the hermeneutics of Biblical exegesis is that you cannot add nor detract from the original Biblical Hebrew text. Neither can you add “the”, nor can you subtract “of”, respectively. In all, it says “In beginning of, …”; it does not say “In the beginning…”

Moving on with the second word 1:1b, bara’ created (ברא). It says, “created”, perfect aspect masculine singular. It does not say, “creating”, participle; nor “to create”, infinitive; nor “began to create”, combining a variation of the first word with the verbal infinitive form.

As for the third word 1:1c, we have ’Elohim Elohim (אלהים). This is not affected, though a few pertinent comments are in order. Though it has a masculine plural ending, it, however, conjugates with the masculine singular bara’ created (ברא). Here I have chosen to leave it nude transliterated, without attempting translation, much less interpretation.

Now we’re in position to display the first two folds of verse 1:1, namely, 1:1a, and 1:1a-c. It says: “BeRe’shIth, InBeginningOf, (בראשית,)”, and “BeRe’shIth bara’ ’Elohim; InBeginningOf created Elohim; (בראשית ברא אלהים)”, respectively. In the first fold, the comma plays a role, whereas, in the second, in order to connect, it is dropped. In the second fold, the semi-colon serves as stop. In the first fold, the word is standalone, whereas, in the second, it acts as subject of the short three-word phrase.

Now, onwards to the fourth word 1:1d ’eth language-with-you (את). The customary translation is that it is direct object marker (d.o.m.). While this is certainly the case, still, it has to be enunciated. It consists of the first and last letters of the Hebrew alefbeth, namely, alef a (א) and tav t (ת), respectively. This fact we translate as “language”. Additionally, it stands for “with” and for “you”. This we put together and translate the fourth word 1:1d ’eth (את) as “language-with-you”, or simply as “language-with”, when it connects with something following it.

Next comes the fifth word 1:1e hashshamáyim the heavens (השמים). We see that it has the definite article ha- the- (ה-). This makes ’eth (את) redundant as direct object marker. This simple fact reinforces our view; hence the necessity of giving it an explicit translation, as “language-with-you”. The same argument holds later on with the sixth word 1:1f ve’eth and-language-with (ואת) and the last word 1:1g ha’áretz the earth (הארץ).

Now as for the third fold, we would now drop the first word, and have it consist solely as follows 1:1b-d: “bara’ ’Elohim ’eth created Elohim language-with-you (ברא אלהים את)”. This introduces letters and numbers as the way of communicating.

For the fourth, and last fold, we would now drop the first and second words, leaving solely 1:1c-g: “’Elohim ’eth hashshamáyim ve’eth ha’áretz Elohim is dialogue-with the heavens and-dialogue-with the earth (אלהים את השמים ואת הארץ)”. In this fourth fold, we opted for substituting dialogue for language, since it’s better served this way. Herein, Elohim is established as the protagonist.

A note in passing, regarding should you ever get around to reading my book “PaRDeSism ~ Human Science 101”, the basis of all that is herein explained. It is not written as a textbook, with lots of, off the shelf items ready for consumption, and little else, in the way of critical thinking or inquiry learning. Rather, it’s going to develop your insight into the nature of things, your G’d given primeval common-sense. Bon voyage!

The argument in favor of the four-tiered foldable of PaRDeS, as to a faithful translation to the original Hebrew, the surprise Takeaway, and, only then duly interpreted, all this we now put in synoptic slide format for ease of consulting.

In parting, allow me to make one thing clear. In no way am I proselytizing in favor of any religion, not even of religion, rather, if, in favor of anything, it would be for the advancement of Human Science. After all, there’s the greater human PaRDeS consisting of Religion, Philosophy, Science, and Technology, respectively.

I don’t see the need to prolong this brief any longer. Hope this helps to wrap things up in a nutshell.

Yours truly, Ricardo Turullols-Bonilla

The Austin Cry: be the Cause, join the Movement, the PaRDeS Universal ReConstitution for Washington and World Repair!

Visit www.Ric4USH21.com, www.PaRDeSism.com, and find my book “PaRDeSism ~ Human Science 101”, in English and Spanish translation, in paperback and eBook

Thank you so very much. God bless!

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