The four times "eileh toldot" and resurrection.

[sylvius]

There is four times mentioning of "eileh toldot" ("these are the generations") in the Torah, in Genesis 2:4, Genesis 6:9, Genesis 11:10 and Genesis 37:2.

"Eileh" without prefix "vav".

(Besides these there is six times mentioning of "v'eileh toldot").

Baal Haturim:
"In all four instances, the verse rejected its antecedents":



In fact the Torah is about 26 generations.

From Adam to Noach 10 generations,
from Shem to Peleg 5 generations.
from Reu to Isaac 6 generations
from Jacob via Levi to Moses 5 generations,

thus expressing the Name of God, the Tetragrammaton, as 10 ("yud"), 5 ("heh"), 6 ("vav"), 5 ("heh").

Jewish tradition knows about 974 generations preceding these 26:

http://www.torahtorah.com/StudyFiles/immortality.txt

The Talmud (Chagigah, Page 13, Side B) says that there were 974 generations
before the creation of Adam and Eve. This is derived from Psalm 105:8 ("He
has remembered His covenant forever, the word which He commanded to a
thousand generations"). If one follows through the genealogies from Adam
down the line to Moses (the "begats"), one finds that Moses was the 26th
generation from Adam, implying that there had previously been 974
generations.

This becoming actual at the moment God decides to blot out man, after the 10 generations from Adam to Noach, Genesis 6:7,

Midrash Rabbah Bereishit 28:4,



If God should have done so there would have been just 16 generations to 1000 left, so He could never make his Name ("26") known anymore.

That must be why Noach found "chen", favor, in the eyes of Hashem.

But there is another thing to it.

"machah"= "blot out" means also "dissolve" --

So you might think that the finding of "chen" in fact is the same as the realization of "luz", the nut of the spinal column, bone that cannot disssolve and remains as the nucleus of the resurrected man.

(Spanish "luz" = light, which I think is the wordplay of the Zohar "que haya luz" = let there be light.)

The thing I wanted to stress is the first "eileh toldot" in Genesis 2:4.
It rules out the 974 generations.
So it is not only the first of the four "eileh toldot" but also encompassing all four.

The Torah in a nutshell.

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם

"eileh toldot hashamayim v'haarets b'hibaram"

The letter "heh" in "b'hibaram" being written small in Torah-scrolls,
that you might read "wiht the letter "heh" they were created.

Which is the letter "heh" in "hashishi", the 434th and last word of the first chapter of Genesis , by which the Name of God, the Tetragrammaton, appears to be hidden in the beginletters of "yom hashishi vaychulu hashamayim".
but also the letter "heh" that was added to Abraham's name, and the bread that Joseph gave to Egypt.

The secret of resurrection...

[sylvius]

Genesis 2:4a, the quintessential verse?

אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם
These are the generations of the heaven and the earth when they were created,

Many scholars consider this to be the last verse of the first story of creation, and
Genesis 2:4b as the first verse of the second story of creation.

בְּיוֹם עֲשׂוֹת יְ־הֹוָ־ה אֱ־לֹהִים אֶרֶץ וְשָׁמָיִם
on the day that the Lord God made earth and heaven

Which makes sense! ("b'hibaram" being the 474th word of the Torah and last word of the first story of creation, 474 being gematria of "daat"= knowledge),

Yet they form one verse, the 35th verse of the Torah.

Alluding to the "time, times, and a half" of the book Daniel (and vice versa)?

"one time" being the time before the flood, 1656 years.

3,5 x 1656 coming near to 5800, 58 being the gematria of "chen", the favor Noach found in the eyes of Hashem.

The remaining four years being the time of the flood.

To which might allude Genesis 9:28-29,
And Noach lived after the Flood, three hundred and fifty years. And all the days of Noach were nine hundred and fifty years, and he died.

skipping the time of the flood!

since Genesis 7:6 reads:
And Noach was six hundred years old, and the flood came about, water upon the earth.

[micah719]

The chronology was changed during the Bar Kochba revolt...5772 (2011AD) is not the correct number of years.

[sylvius]

The chronology was changed during the Bar Kochba revolt...5772 (2011AD) is not the correct number of years.

http://www.theologyweb.com/campus/sh...59#post1524359

Post: #24 Re: 165-166 / 240 yr gap in Judaism

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Time gap of 165 years between historical time and biblical time is known as "Sod Daniel", the gematria of which is 165 (70+95).

Hatach from the Ester-scroll is said to be Daniel.

Hatach was the messenger between Ester and Mordechai, between the inner (of the royal palace) and the outer (world).

Hatach was killed, and since then this time gap exists; i.e. the time in which the temple stood is of another order than the historical time, the temple being a reality of another, a higher, level, than the historical.

[sylvius]

Rashi on Genesis 1:1 "Elohim created"

Elohim created: But it does not say “Hashem created” (i.e., it should say “Hashem Elohim created” as below 2:4 “on the day that Hashem Elohim made earth and heaven”) for in the beginning it was His intention to create it with the Standard of Justice, but he perceived that the world would not endure; so He preceded it with the Standard of Mercy, allying it with the Divine Standard of Justice, and that is the reason it is written:“on the day Hasehm Elohim made earth and heaven.”

"he perceived that the world would not endure" -- that's why Genesis 6:7,

And Hashem said, "I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them."
Rashi:

"I will blot out man: He is dust, and I will bring water upon him, and I will blot him out. Therefore, the expression מִחוּי is used. (it expresses the idea of sponging out by means of wet or dampness) — [from Tan. Buber, Noach 4]

"He preceded it with the Divine Standard of Mercy"

Hebrew: הקדים מדת רחמים
"hikdim midat rachamim"

"hikdim" from the root "kadam" = to precede, come before, anticipate.

Rashi offers the key in his comment on Genesis 2:5, "terem":

Every טֶרֶם in Scripture has the meaning of “not yet,” and it does not mean“before,” and it cannot be made into a verb form, to say הִטְרִים, ("hitrim") as one says הִקְדִּים ("hikdim")

i.e. the "midat hadin" (standard of justice) could be preceded, but not so the "midat harachamim" (standard of mercy).

The אֵד, "ed", mist, of Genesis 2:6 being a matter of "chen", the "chen" in the eyes of Hashem found by Noach (Genesis 6:8).

"Ed" being the principle of resurrection.

That's why Genesis 2:7, וַיִּיצֶר , "And Hashem Elohim formed", "vayyitzer" written with two letters "yud",

Rashi:

וַיִּיצֶר, with two “yuds,” hints at] two creations, a creation for this world and a creation for the [time of the] resurrection of the dead, but in connection with the animals, which do not stand in judgment, two“yuds” are not written in [the word וַיִּצֶר describing their creation. — [from Tan. Tazria 1]

[sylvius]

Insolubility, that must also be the clue of Genesis 1:9, And God said, "Let the water that is beneath the heaven gather into one place, and let the dry land appear," and it was so.

Water being the symbol of time, it means that the earth is eternal.

That water symbolizes time might be clear from Genesis 2:5-6, from the use of "terem", not yet, as explained by Rashi (see above). The "ed", mist, of Genesis 2:6 being the principle of time.

And a mist ascended from the earth and watered the entire surface of the ground.

So eternity being the source of time.

Or in other words : every single moment of time is eternal.

Paul's mystery, 1Corinthians 15:51-52
ἰδοὺ μυστήριον ὑμῖν λέγω: πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα, ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ

Hebrew "rega", gematria 273, like of "arba", four.

273 = 21 x 13

21 = "ehyeh" , I am
13= "echad", one.

like it says, Genesis 1:9, Let the water that is beneath the heaven gather into one place

One place , מָקוֹם אֶחָד , "makom echad".

[sylvius]

Please read also (or again):
http://www.theologyweb.com/campus/sh...quot-The-earth
Thread: The 7th (+ 8th ) word of the Bible: "Haarets" - The earth

[sylvius]

This other notion of what "earth" is, viz. "the ever-enduring now" (German: "Das immerwährende Jetzt") must be the clue of Genesis 12:1,
And Hashem said to Abram, "Go forth from your "earth" and from your birthplace and from your father's house, to the "earth" that I will show you.

"The earth that I will show you" = הָאָרֶץ אֲשֶׁר אַרְאֶךָּ, "haarets asher arecha" -- corresponding to Genesis 1:9,
And God said, "Let the water that is beneath the heavens gather into one place, and let the dry land appear," and it was so.

"I will show you" and "let appear" are forms of the same verb "raah"= to see.

The Baal Haturim points at the fact that the וַיֹּאמֶר, "vayomer", with which Genesis 1:12 begins, is the same as with which God created the world, ("vayomer elohim"), "for with ten sayings the world was created and the entire world was only created in the merit of Abraham", which alludes to Genesis 2:4a, "the quintessential verse", and especially to "b'hibaram", the fifth word in this verse and the 474th word of the Torah. ("hibaram", written with the same letters as Abraham, so that it can be read as "these are the generations of the heaven and the earth that were created in the merit of Abraham".


This other notion of what "earth" is finds also expression in Genesis 1:28,
And God blessed them, and God said to them, "Be fruitful and multiply and fill the earth and subdue it, and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth. "

"And subdue it", וְכִבְשֻׁהָ, "v'chivshuha" , Rashi:

The“vav” [in וְכִבְשֻׁהָ is missing, [allowing the word to be read וְכִבְשָׁה, the masculine singular imperative] to teach you that the male subdues the female that she should not be a gadabout (Gen. Rabbah 8:12), and it is also meant to teach you that the man, whose way it is to subdue, is commanded to propagate, but not the woman (Yev. Yev. 65b).

which is to be seen as an allusion to original sin, the man following the woman in eating from the tree.

But it is also a wordplay, וְכִבְשָׁה, written with right punctuated "shin"; "kewesh"= footstool, but written with left puctuated "sin" it is "kewes" = lamb;
which is picked up in NT, Mark 10:42-45,
But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.But so shall it not be among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

"lordship over them", Greek: κατακυριεύουσιν αὐτῶν

cf LXX Genesis 1:28, . καὶ ηὐλόγησεν αὐτοὺς ὁ θεὸς λέγων αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάςης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς