When Father Yah hy created the universe w by the sound of his Shout owc as it raced upon the void, divine sparks of Elohim echoed in its wake; for Yahushua owcwhy, the Shout owc of w Yah hy, is the holy Ember, the Only-Begotten of the Father; and the spray of sparks that trail his projection throughout all realms of Creation fill the Father's mansions with the living, who share his garments, as parted among themselves, the spiritual garments of all their forms. 

By the Breath of Father Yah, a particular Life Spark came to its intended rest in the heart of Adam mda, the first living soul, in whose earthly body was encoded the configuration of material realms, as determined by the logic of Wisdom. For Adam's outward form had been fashioned in the similitude, the image, the pattern of God; and his inward substance was invested with the likeness of God.

As though from a kiss riding upon the Father's Breath, the Life Spark a entered into Adam's bloodstream md, transforming the created man, making of him a living soul, a temple fitting for the Only Begotten of the Father: the indwelling ImmanuAL, God with us; Yahushua, the Shout and Presence of hy.

By virtue of the operations of the Presence within him, Adam was reborn, furnished unto all good works. Shall a woman encompass a man? As though coming to his birth through immaculate conception, the creature called Man, in his awakening, became both the Son of Man and the Son of God.

As Son of the Breath of Father hy, Adam could no do other than fulfill his Father's will; for HaShem does all things well by means of the holy fire of Wisdom that rides within his Breath. His Word does not fall to the ground in vain, but accomplishes that for which it is intended, as written here . . . and also . . . there. Written, also, are the words of Isaiah, which apply to the times of the Garden, to our time, and to all times: "I am hwhy, and there is no other. I form the light and create darkness, I bring prosperity and create disaster: I, hwhy, do all these things."

Where, then, is the garden serpent that so many blame for the temptation and fall of man? According to the spirit of prophecy found in Isaiah, there is no equivocation about who or what that might be. Those things that seem to be against us are actually performing the heavenly Father's will for our good, transient effects within Earth-time notwithstanding.

God is good; and his fruit, good. Should it appear otherwise within our flashes of comprehension, the fault is not God's, nor ours. If fault there is, it lies elsewhere, a result of the minute, weak-force lull of inertia that asserts itself against the intervals between cause and effect as, together, all things bend to the mathematics of Creation, wheels turning within wheels.

Within time or beyond time, it has always been within God's power to prevent error, as the scripture implies in the brief account of Abimelech's attraction to Sarah, Abraham's sister and wife. God allowed Abimelech's fancy of Sarai to go only so far, avoiding the confusion the ancient king's interest might have brought upon us all.

In the Garden parable, however, God chose not to prevent error, but allowed the man to make his own choices, especially with regards to his one command, to see what the man would do. As the Garden narrative concerning the Tree of Life can be considered in many contexts. Whatever conclusions are reached about God's reasons, it's clear that Adam showed no interest in the garden trees, except as the place where he walked with God of an evening.

In due course, God gave Adam a gift, knowing that it would not be good for the man to continue his walks alone. It is said of Adam, that male and female, he had created them; so Elohim brought sleep upon the man and separated from him a rib-- a "side chamber" olxh—a faculty capable of making discernments h that would both challenge x and redirect l the man's understandings o: a helpmate, which Adam embraced, taking "Eve" as his wife, declaring her to be bone of his bone and flesh of his flesh.

Had he asked God for help, the Father surely would have provided him with a good gift, not a stone. He had not asked, however, so Adam understood that the gift of Eve came from the Father's heart, and that the gift would be good and very good.

Adam was charged with caring for the Garden, and with dressing it—with deciding what should grow there, and to what extent; but there were things in the Garden that Adam may not have not noticed. At the least, there were things there that were either unnoticed or unmentioned until Eve walked at Adam's side.

Most notable of these was the serpent, which they encountered together one day before the tree in the midst of the garden. Close reading of the text makes it unclear whether the Tree of Life and the Tree of Knowledge are separate trees. My thought is that they are separate understandings of the same tree, made distinct by discernment of Man, not by a dualism inherent to the Garden narrative. Whatever the case may be, Eve clearly discerned the lesser tree as Adam watched and listened to Eve's encounter with the serpent in silence, even though the Garden was his to tend and rule.

The serpent: he wiggles n and stretches j, inching ever-forward c. Rising on his tail n, he climbs upward j, that he might shake the branches of Man's vision c by suggesting n a scenario j that is at odds with Wisdom's insistent c caution that Man abstain from n the urge j to partake c of the lesser tree. While Eve listens, the subtle serpent proposes n an alternative j that is exciting, enticing, and invigorating c as he hypnotizes the couple in the sway of the fruit on the tree's branches: “In dying,” he whispered, “they would not surely die!”  

Stalwart Adam did as he had been instructed. He was not moved by the serpent’s argument and did not eat; but Eve, his good wife, was caught in confusion over the commandment, the trees, her husband, and the fruit; and she ate in doubt: she acted upon a guess about the meanings of words and their implications within a context to which she had not given much thought; and she had insufficient regard for the questions then forming in her mind. She had mistaken the serpent's words about eating as permission to disobey the Father's instruction. Doubt, itself, was her temptation; and subjecting herself to conflicted choice by eating was her error.

Deceived by rational thought, Eve was unprepared to receive the words of the serpent as prophecy. Had she not interpreted them as denial of a penalty for eating, Eve might then have perceived the truth that we are, only now, gaining perspective enough to comprehend.

There is only one Life, and the sparks of divinity that fall from the holy ember of that Life as it spans infinity cannot die. At times, soot accumulating on its surfaces might need to be whisked away; but the Holy Fire, itself, could never fail. Bodies are as lamps; and if a lamp becomes incapable of hosting the fire that gives it its light, the lamp is disposable, but the fire is not; and Divine Fire will continue forever: it is the Wisdom of HaShem.

Knowing the Father's mercy would prevail beyond any dissolution, Adam understood the mistake Eve had made; and therefore he also ate, so that Eve wouldn't die alone. A living soul who had made an oath, Adam sacrificed his immortality on behalf of the helpmate for whom he had accepted responsibility. Never destined to abide alone, he also ate, opening the way for the throngs of humanity to share the Life Spark a in his Blood md: each human, in his order, becoming sons and daughters of an immortal parentage that had put on mortality.

The great Serpent n within the bellows j of the Breath c—foe n or friend j, as one might perceive in a passing moment—is charged with raising up Wisdom's c children n. The serpentine bent of natural man is to prefer that he ascend j through reason c, that he might proudly earn n his way to successive levels j of spiritual c development n, while avoiding j the indignity of dependency c.

Gematria 358  jnc:
Wisdom c confounds n such efforts j.

Numerology 43  gm  >  34  dl   >   7 z:    
Keep faith during the discomfort m and anxiety that are intrinsic to the birthing process g; for they are goads that will teach l you of what hides in your heart d, and to what purpose z.

Targum: As with Nehustan ntcjn, the fiery serpent that mounted the stave in the wilderness before Moses and the People of the Book, to the end that all who perceived him would live, so it is, also, with perception of the holy serpent in the trees of the Garden.

They communed with God in the evenings, walking among the trees of the Garden. If it is the heavenly serpent that speaks to Eve before the lesser tree, the narrative of the vision vouchsafes the salvation of all who offer their souls to Father hy, confessing their inadequacies. HaMashiyach: Messiah owcwhy, the Shout owc—the Projected Word—of w Father hy is the holy serpent n that descends and ascends upon Jacob's Ladder j of Wisdom c.

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