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Genesis 2:7
And the L-RD G-D formed man of the dust of the ground,
and breathed into his nostrils the Nefesh of  lives;
and man became a Nefesh  hayah (who was)

My commentary:
“and man became a Nefesh  hayah “ -  The Hebrew word “Nefesh” can be defined in general as the soul…but its direct link in Scripture is to the HaBaSHaR, to “the living creature that breathes”.   Hence, NeFeSH is also translated as if it were a synonym to “HaY”, as “life”.   So as we look at Nefesh,  let us look at it (when used of material creatures and material beings) as a joint short  for “the soul of the living creature (having blood) that breathes”.

Hayah,  the past tense of “to be”, and is defined as “was”.  In this verse we literally read that “man became a Nefesh who was”.   Being created in his first state from the dust of the ground, Adam was already in a state to be called a creature.  The question is, was Adam, unlike other creatures, born dead?  The question is asked because G-D has to breathe into this creation, unlike any other, for it to become a living creature that breathes.  Unlike the other creatures spoken into existence, man is formed out of the ground with G-D’s own hands, like clay on the potter’s wheel is formed with hands and fingers.

   So when G-D “breathes” or exhales “VeH” (the feminine expression of G-D) into man, man “breathes” for the first time, both obtaining “lives” (in this world and the world to come),  and an existence that is described as “hayah”.   This testifies of we in the future looking back to Adam, who in his state was created as a hoveh (one who is) but has since fallen.   He was created originally to be a dwelling place for the soul of the great I AM (Ex. 3:14),  a tabernacle for G-D Himself to dwell in, having  a soul of ever existence in now.  That was the original intent of the Creation of man.  And not that Adam would be the only dwelling place, but that it would be a whole people that would cover the Earth for G-D to dwell in and among.  The very name of G-D is a Yod which precedes the word “Hoveh”.  Hence, read as Yah –Hoveh, YaH who ever continuously is.  

The whole purpose of Torah, and of all the Bible (Old and new testaments), is to bring forth a Redeemer to bring man back into a state of togetherness with G-D as a “nefesh hoveh” , a living creature who breathes who (in G-D) continuously is.  And this is only accomplished through Yeshua, the Messenger of YHVeH, the L-RD who (as I have discovered through a deeper reading in the Hebrew Scriptures) is both echad  (together as one, Ez. 37:17) with the Father as One G-D;  and who is also Yachid (after the translation of  - “together in one mind and purpose”:  Ps. 34:3, 88:17 [H 18]; Is.52:9] with the Father as the One G-D.   (We can also speak the same of the Unity and fellowship of the person of the Holy Spirit within the G-Dhead, but that is a side issue for now).

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Leviticus 17:11a

For the life of flesh is its blood (RSV)

For the life of the flesh is in the blood (KJV)

For the nefesh [the soul, the life] of the living creature that breathes is in the blood of him/her (Hebrew)

Because that the soul of all creatures that breathe, the blood he  is (Arabic)    [here drops neuter to become masculine]

For the nefesh of the creature that breathes in the blood is (Aramaic)  [drops him/her to be almost as if “it”, including people, who are called “it” by inference…sound familiar?]

[The Hebrew HaBaSaR   (using a Shin for S in the Hebrew)  uses a Samekh for S in the Aramaic, removing the He (definite article) prefix and substitutes as Alef suffix.  This is significant when we discuss Gematria.

In the Aramaic of this verse, the Yod switches with the Vav of the neuter, to masculinate the word of He-vav-Alef as He – Yod - Alef.  This speaks of Trinity in the reality of the three letters in togetherness in the letter Alef, and points us to Christ.]

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Jewish Publication Society translates:

11. For the soul of the flesh is in the blood, and I have therefore given it to you [to be placed] upon the altar, to atone for your souls. For it is the blood that atones for the soul.  

Rashi:
For the soul of the flesh - of every creature is dependent upon the blood, and therefore, I have given it to atone for the soul of man. One “soul” shall come and atone for another soul.
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And of Messiah, the Redeemer, the coming Christ who must pour out His literal blood to atone for our sins as a prophesied human type of sacrifice -- Being the econd Adam (as created by the hands of the Holy Spirit out of the clay of the womb of Mary) for the first Adam (who was created by the hands of G-D out of the dust of the ground):

Isaiah 53:12. Therefore, I will allot him a portion in public, and with the strong he shall share plunder, because he poured out his soul [His NeFeSH /  His BLOOD!!!]  to death, and with transgressors he was counted; and he bore the sin of many, and interceded for the transgressors.


Rashi:

Therefore Because he did this, I will allot him an inheritance and a lot in public with the Patriarchs.

he poured out his soul to death An expression like (Gen. 24: 20), “And she emptied her pitcher.”

and with transgressors he was counted - He suffered torments as if he had sinned and transgressed, and this is because of others; he bore the sin of the many.

and interceded for the transgressors through his sufferings, for good came to the world through him.

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In Genesis 2:7, G-D imparted a YoD of His own spirit, a sliver of Himself within the dead creature, and man became a living soul as having lives...as if a seed of G-D within man.

When man fell, the only way for that seed of G-D Himself to be redeemed back to G-D, that it return not to Him void...was for G-D Himself to clothe in Human flesh, and become a redeemer, spilling out His blood, His Nefesh, His soul...because He changes not.  To fulfill the Scripture, that which He imparts, shall NOT return unto Him as void.

Shalom.

When YHVeH imparted a sliver of His own Spirit into man...into Adam...we see as though the impartation of a seed. Seed is a catch-word for "son".

In the Hebrew, a "Bat" is a daughter, a "Ben" is a son.  In the Aramaic, something interesting happens with "son".  Son, in Aramaic, is "BaR".  This word is used not only of a "son", but of "a field", and of "grain".
(cf. Harris, R. Laird; Gleason Archer, Jr.; Bruce K. Waltke; Theological Wordbook of the Old Testament; Chicago: Moody Bible Presss, © 1980; pp. 114-116 (Vol. 1),  p. 996 (Vol. 2), and pp.126-127 & 134-135 (vol. 1).)      

Genesis 27:27   "And [Isaac] smelled the smell of his rainment, and blessed him, and said, See, the smell of my son is as the smell of a (fruitful) field which the L-RD hath blessed:

28 Therefore G-D give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

Bar, being used in the Aramaic, not only a of a son ... but of a field and of grain, would have resonated with the Aramaic originals of the Gospel of Matthew first published at Jerusalem while Peter and Paul were founding the Church at Rome (cf. Irenaeus, Against Heresies, 3.1.1.).

How that resonation exactly occurred, I am not quite sure of at this time.  

It may be that the word BaR would have been understood in the context of Adam, and the wheat and tares as that which sprung forth from Adam.

The pearl of great price that is found in the field, may be that wisdom of G-D found in a man, in which a man who is wise, desires also to possess...whereas he has not the wisdom in himself, he purchases uses other legal means of acquiring.  Perhaps, though purchase of scrolls or books and studies is implied.

But whatever the case, the object is for us to realize that YHVeH Messhiach (Lamentations 4:20) is both Malak YHVeH (Mem - Lamed - Alef - Kaf) and Melek YHVeH (Mem - Lamed - Kaf), both the Messenger of YHVeH and King YHVeH.  He is the L-RD of Hosts and the King of Glory, as Psalm 24 says.  

The Hebrew word Basar not only means "the living creature (having blood) that breathes", but also means "to publish, announce, bear (good) tidings, preach".  Hence, through the dual definition of Basar, we understand now, as the Psalmist says..."Let everything that has breath, praise the L-RD."  And as Jesus says, "Go and preach the gospel to every creature."   But I think, St. Francis of Assisi took that last part a little too far in incoporating "brother bear" and such.

But at least, we see that the original mission of Judaism to evangelize the world for G-D never materialized until Christ...and but for Christianity, still would not fulfill its commission in the spiritual realm...like the man of a parable Jesus told,  with his one talent, hidden in the earth.

Any thoughts?  

Sir BrianRoy,

Can you post script the verse in Ivrith-English form and Ivrith-lettered word?

Cause it would be also intersting to study it in that form cause im also studying AlefTav mysteries. Thanks you.

Hag Samayakh!

Dean Canete

Dean,
  I ran a test the other day.  Although you can copy Hebrew into your post preview, it comes out garbled when it does post.  

http://www.katapi.org.uk/Index.htm

has accesss to both Hebrew Tanakh and the Greek Old Testament also.

I noticed that there is an additional word added in Genesis 2:7 that I do not have in my Hendrickson's; though like the NT addendums, non essential to the meaning or flow of the text.  Nor does it affect what I have heretofore stated.

Update: 9/28/07 It appears I can post one or two Hebrew letters at a time, but whole words and variant english or latin forms are still kicked out.

Pronunciations from the Theological Wordbook of the OT (Moody Press, 1980), edited by Harris, Archer, and Waltke

Is Adam like the first tree of a forest in Genesis 2:7?

Throughout the Old Testament, the word for “Tree” or “wood” or “stick” is  (Ayin - Tsaddai) "ets", also pronounced after another dialect as “ees(h)”.   This is phonetically the same, as the primary of the Hebrew dialects, as the description of Adam in the Garden of Eden, who is also called “eesh” (Alef- Yod - Shin).   (e.g., think in terms of  Spanish v. German, ie. Sephardi v. Ashkenazi pronunciations).

Strangely enough, the feminine noun for “tree” or “wood” in the Hebrew is the word “eesha”  (though modernly pronounced as “aetza”) --  (Alef - Tsaddai - He) (Jeremiah 6:6).  This is the same pronunciation as “eesha”, or “woman”, as found in the Garden of Eden, and spelled there as  (Alef - Shin -He).  

This feminine collective noun of "eesha" / "etza" (Ayin - Tsaddai - He), though found only once in the Bible, -- in Jeremiah 6:6 --the feminine “eesha” takes on the connotation of being the forest of all humanity: thus, the application of motherhood.

The allusion of eesha / etza is better illustrated, as though being a forest of “all nations and peoples that come up against Jerusalem” in the end of days (Zechariah 12:2,9; 14:2).

According to one perspective of the Bible, Adam and Eve’s children are seen, as though they were trees of a vast forest covering the face of the earth.  The habitation of GOD is, after a fashion then, “among the fields of the wood” (Psalm 132:6).  The children of Israel, as children, are to grow up as Olive Trees (Psalm 128:3), but take the likeness of mighty cedars of Lebanon as adults, healthy and full of sap (Psalm 104:16).  These are illustrations and characterizations of strength, health, endurance, and vitality.  

Having read this, now read:

"Then shall the trees of the wood sing out at the presence of YHVeH, because He cometh to judge the earth.

O give thanks unto YHVeH; for He is good; for His mercy endureth for ever.

And say ye, Save us, O G-D of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to Thy holy name, and glory in Thy praise."   (I Chronicles 16:33-35)

It is though the eesh of the tree (Ayin - Tsaddai)  that man (Alef - Yod - Shin) made his idols ... through wooden stocks, especially overlaying  them with gold or silver (Isaiah 44:9-17).

The overlaying of these stocks of wood with precious metals is tied to the first manmade kingdom in the Bible, the “Mamlakutu” of Babel in Genesis 10:10.  Man becomes his own potter of his own god, as if taking G-D's place, when G-D formed man like a potter forms clay (cf. the Hebrew) in Genesis 2:7.

  “Mamlakutu” is closely identified and associated with “Melek” (“king”), after the form of a religious identity: a king who is both king and pontifex maximus (“high priest”). 

 And yet, this "melek" / "king" is also the new alleged "malak" / angel - messenger  and protector of the man as well.  

Therefore,  deification lies not upon the stock of wood, its shape, or upon the precious metal with which it is covered; inasmuch the emphasis that is placed upon the imaginative  “value” of the gold, or silver, that covers the image.  The greater the value placed onto the metal, the greater the trust in the “riches or wealth” of the kingdom based on wealth: the “Mamlakutu”  (Mem - Mem - Lamed -  Kaf - Tav - Vav).  

We move from trusting a living G-D, to trusting a vanity we have made up, and attempt to give life to something that cannot live but in the realm of ideas or altered perceptions.

It is as if the word Hebrew word "Zeroa" / "seed"  (Zayin - Rosh - Ayin)  is like petrified acorns of a petrified acorn tree.  The concept is there, and the imagination can carry the notion forth, but a physical "living" life is not found in it.  And strangely enough, the same word "Zeroa"  (Zayin - Rosh - Ayin) can also mean "arm".

Hence, Psalm 112:2's  "his seed [ Zayin - Rosh - Ayin - Vav] shall be mighty upon the earth"  is essentially the same word as in Deuteronomy 11:2, " His mighty Hand and His arm [(Vav) - Zayin -Rosh - Ayin - Vav] , stretched out."   The reading of the Hebrew in both passages can be read to exogetically of a "seed" of YHVeH who is also the "Arm" of YHVeH, and in agreement with the prophetical requirement of YHVeH Messhiach (Lamentations 4:20) who is ever to be growing great(er and greater) as typified through the word "Gadol" (e.g. cf. Eze. 31:7,18 with Psalm 79:11, Deut. 11:2, and Micah 5:4.

This word "zeroa" then, is in effect testifying of Genesis 3:15, that it is the seed / arm of G-D who is to be virgin born, Messhiach, Messenger, King, and G-D of Israel ... G-D from G-D, Light from Light, very G-D of very G-D... Whom is our complete Redeemer, in every sense of the word.



   That faith in King Messiah is separate from the system of “Mamlakutu”  (Mem - Mem - Lamed -  Kaf - Tav - Vav).  

The two mems ממ, as according to the Hebraic art of Gematriac analysis, represent the “peoples pressing together” to enter this kingdom being established by Babel (cf. hebrew of Genesis 10:10).     It is as the masses of the humanity fill the “broad way”, the “euruchoros” of which Christ alludes (Matthew 7:13), in which a wide open countryside, as vast as far as the eye can see.  The broad way is where every one is free to travel, to sit, to move, or to pursue which ever way is right in their own eyes.  These are they, the multitudes, who ignore GOD’s call for travel on the pressing and narrow path, prefer the wide path or broad way to attain their own salvation.  They despise GOD’s Voice, and curse and gnash their teeth.  

The Lamed ל tells us that they are learning that this way of life is both to be desired and acceptable. It is not a natural instinct that is inherited in their genes, they must learn the error of the religion of Mamon.  

The Kaf כ tells us what they are learning: of how to oppress and suppress one another with the palm, and of violence.

The Tav ת informs us that this kingdom is believed into as if it were an everlasting institution.

  The Vav ו informs us that the desires of this kingdom hold a hook into those believing into it.  They are like fish whose mouth is caught with a hook and line, or are limited to swim within the confines of a net by the sin nature: they are become as slaves and as captives to it.

We are called, then, by the very nature and institution of "religion", not to place our value in a stock of wood -- but upon what is "on" that stock of wood.

In Christianity, we look upon the Cross --or rather, upon Christ, more precious than a whole universe of diamonds and gold,  who was nailed into the “tree” or “wood” -- and we place our most esteemed value upon Christ, who is our Life (or should we say, "lives"), our most-extreme end, and our justification for living.  Shalom.

And Jeremiah spake and said,
"Ah Lord G-D!  [literally Adonai YHVeH - in this instance, "Master YHVeH" or "Father YHVeH"]
behold, thou hast made the heaven and the earth by thy great power and stretched out arm  [Vu'Bi'ZeRoAaK - which can also mean "seed"] , and there is nothing too hard for thee:"  (Jeremiah 32:17)

Thou hast made Creation by thy what?  

By thy "seed", by thy "out-stretched arm"?

How about by thy King Messhiach who is to come?   (In Jeremiah's day, it would be future tensed.)

How about by Thy Christ?  How about by Thy Jesus?

G-D has left us so many signs and wordings pointing us to Jesus, the one-of-a-kind and only-begotten  -- to which this Zeroa / Zera means and / or implies --,  (He who was and is G-D AND Messiah), that rabbinics should be more and more disheartened to resist the truth that Jesus is He whom they are to bless in the NAME of YHVeH...even if they pronounce YHVeH as "adonai", "adonay", or in the Bronx honk (after the meaning of speaking like having a head-cold) of "adoo-noi".  And more and more,  they too, should be excited to know that they have found and been found by their G-D ...unto salvation of the world to come...and day by day, more and more, in that the personal aspects of His Kingdom are spreading into their daily lives as well.  Shalom.