Torah calls Adam the Son of God—his projection, self-expression, his Word; for as the outward husk of brother Adam mda received the Life Breath, his entire organism was impregnated by the emanation of the Holy Fire of Wisdom, creating the living soul. In the Garden narrative, it’s the Life in the Breath of Father hy that’s properly understood as God’s Son; not the man, himself.

 Man mda was begotten and is sustained by the Father’s Breath of Life. The immortal Angel of the Presence rode upon Adam's first breath, and the man became a living soul. Not until the age of the gospels would another man lift his arm to Heaven and teach that he, too, had been given to have God’s Life within himself—that is, that the spiritual Breath in him was his to take up or to lay down as he saw fit.

The name of the First Man implies covenant, agreement, as it is affirmed by its letters: for the generic “Man” applies to each one of us. Along with everyone else, each of us carries a Spark of God’s Presence a in our bloodstreams md. The Holy Father is our Life, whether or not we understand it to be so. This saying echoes what is taught concerning the Presence called ImmanuAL, translated as “God within us”; for the Father of Life a hides in the hearts d of humanity m.

As the divine exhale of Eternal Life filled the outward husk of the man Adam, the heavenly Father simultaneously laid the cornerstone of the Temple Made without Hands; for fusion of the eternal and temporal realms established the full parameters of the immortal realm, and this is the very reason Heaven’s angels are said to have shouted for joy at the man’s creation! To the benefit of the hosts of Heaven, Adam became the Door to Earth; and this first man—by laying down his spiritual Life on behalf of Eve, that they might reach perfection, together—this First Adam would become the Door of Return, as well.

In answer to God’s thoughts, angels are individual tongues of flame that rise up and fall back down again upon the holy Lake of Fire surrounding Heaven’s throne, intent on doing God's bidding. The creation and quickening of Adam was affirmation of the angelic hope that, one day—a day that would become possible with Man’s perfection—Heaven’s angels would be blessed with permanent, immortal souls-- with celestial tabernacles suiting their immortal identities capable of withstanding the fiery essence peculiar to the angelic realm throughout the reaches of eternity.

After the Fall, there were angels who would hasten that day, were it possible. In their impatience to discover what their own futures would bring, they swarmed the children of men, forming bonds with those mortals who offered the best likelihood of attaining perfection. In their eagerness, they upset the ambience of Earth. Some lusted for an accelerated outcome so fervently that they seduced sons of men. Courting whom they would, they turned their prey into chariots of their own desires, diverting men from the natural course of their mortal lives and perverting their understanding of immorta;ity. Possessing such men by reason of their superiority, they became known as mighty men on Earth; but they were not successful men. Nod would be their undoing.

A kind of war arose in Heaven; for there were angels who, after Adam became a living soul, did not betray their focus on HaShem. They understood the implications of the cross of the eternal and the temporal realms within Adam, knowing it would work to their benefit over time;. Rather than succumb to obsession with the sons of men, however, they became even more fascinated with the hand Father hy was taking in the affairs of Heaven and Earth. At the time of Adam’s spiritual birth as a living soul, therefore, divisions began to develop within Heaven, the beginnings of the camps of dualism. The more aggressive camps proselytized. The more conservative camps waited, watched, and found themselves besieged.

With respect for the First Adam and with unfailing interest in the will of YHWH, the angels who maintained their focus on HaShem would contain themselves in their interactions with Man, consulting with Father hy concerning their interactions. They were patient, understanding that, as concerns the perfection of souls, the Father had appointed each angelic essence within every camp to come to its own particular rest as a Lamp of Divinity, but in accordance with the order he foresaw for the good of all.

Every angel was curious about the humble beginnings of Man, and many were amazed the Father took such care with them, had such patience; for surely, when mankind should begin to spread abroad across the face of Earth, the throngs of humanity would have unpredictable interactions. Their fellowship, one with another, would be hidden behind an endless maze of unique doors. As Shepherd, the Father would surely be tested as each human blundered his return to heavenly realms. The implications of interactions would be staggering.

It was to the benefit of immortal angels that the Father should engineer the lives of humans in his likeness; for the immortal and mortal realms crossed in Man, and the immortal perspective could not fathom all contingencies. Alone in the eternal realm, only God could know the arc of the future. Those angels who had been hasty in their interactions with Man would be blinded by complexity. Suffering imperfection by reason of covetous lust, they would live and die as men, repeatedly, before they could become worthy of celestial wings. Eternity is eternity; and as the Father has Life in himself, so too would they, in due course; but each, in his order. Not a matter that could be hastened, that day would come through congruence, not by achievement. 

By that first Breath, the fullness of hwhy was invested in Adam; and, thus, it is said of him, “male and female created he them.” The beginning of the creation of Elohim, mda is the emanation a that glows d from within us m. Never destined to abide alone, Adam was the seed a that was planted d and watered m, that the Life Spark of the Father could blossom forth a in the hearts d of his children m. It will be so; for the Father a, hidden beyond every human perception d and all memory m, enlivens a the hearts d of us all m.

The principle of emanation a was foundational d to the ministry m of John the Baptist, who bore witness a to his perception that one would appear d who would be worthy of the anointing of Messiah m. By John’s laments, we know that the Baptist was oppressed a by the weight d of iniquity m. Like an apostle, he was as a grain of sand being wrapped in the swaddling clothes of the Master, that great a Treasure d of humanity m who is called the Pearl of Great Price. Of all born of women, none is greater than John, and yet the Least is greater; for the Least among us all is ImmanuAL, who shall be carried to the birth by us all, first and last.

Gematria 45  hm; Numerology 18  jy  >  9  f; Targum mda:
The Baptist became free of burdens m as the imperatives of the life he had envisioned h were washed clean m by his confessions h. Jordan is the spiritual river that spans the gap between Heaven and Earth; and John took his place within and upon its banks, where he stationed himself, looking forward, envisioning the immortal Life he might gain in exchange for his own, mortal life. Teaching tirelessly on Jordan's banks, he shared y his perspective j with any he could engage, to good purpose f.

A master at gauging the currents of spiritual Yordan, John the Baptist came to understand that the holy Life Force a in the blood md is none other than ImmanuAL, the incarnate a gateway to the heavens d for all of Earth’s people m. Bearing witness to the holy Life within his mortal frame by his words and by his deeds, John awakened in himself, as in others, expectations of that quality of Being which could express the fullest measurement of Life.