Simplified Genesis 2
Just like the Apocalypse became a romance novel when manipulated by a priest, not just anyone, but a former Presbyterian turned priest.
The Old Testament stripped of the interpretations that some amateurs who call themselves theologians, venturing into abracadabrant explanations, thus removing all the beauty of such a seductive story, because ignorant of the Zohar and the Torah, but when explained by Kabbalist Masters, everything becomes clearer.
The priest in question is: Scott Hahn In his book:
Mary Queen Crowned with Stars.
Here is the GENESIS. Or BERESHEET
A simple and enlightened explanation in which we will find Buddhism, Hinduism and where the teachings of Jesus become jewels within everyone’s reach in the New Testament.
Taken from the book: THE SECRETS OF THE BIBLE.
Teachings of the Kabbalist Masters.
By: Michael Berg.
BERESHEET
The morning of Beresheet a few years ago, I just didn’t want to get out of bed. Beresheet, which means “at the beginning”, is the biblical part read during the first Shabbat of the Torah reading cycle, a very important day. While I was wondering whether or not I should make the trip to pray at the Kabbalah Center, I found myself asking a broader question: why do we attend services, whether they take place at the Kabbalah Center or in our synagogue or church? Why don’t we just pray at home? A compelling reason is certainly to see our friends and family, but we could create a weekly book club or poker game, which might as well meet that social need.
The Zohar tells us that each of the seven days of creation in the Torah is mentioned by a number – the second day, third day, fourth day, fifth day, etc., with one exception.
The Torah does not call the very first day of creation Yom Rishon, or “First Day”, as expected, but rather Yom Echad (one day). Change emphasizes that it is a unique day, a day of unity, a day to celebrate that we are one.
Kabbalists explain that when people gather for services, the connections they make to the Torah and each other have great value. But even more important is the gathering itself, an act that reveals more light. And more powerful are those moments when we meet together in unity. This is Beresheet’s special message conveyed by the words Yom Echad: one day.
When we meet in the unity of this first day of the year, we reconstruct the conditions that prevailed at the dawn of creation.
This moment, like this one, has the potential to reveal a phenomenal amount of light.
The Zohar says that, unfortunately, most of us don’t really see. We may have eyes to navigate the physical realm – the world of our senses – but we are blind to the spiritual realm. If we only had the eyes to see it, we would be amazed at the amount of light generated when we meet in unity.
This is the special message of Beresheet, conveyed by the words Yom Echad: one day.
When we come together in unity on this first day of the year, we reconstruct the conditions that prevailed at the dawn of creation.
This moment, like this one, has the potential to reveal a phenomenal amount of light.
The Zohar says that, unfortunately, most of us do not truly see. We may have eyes to navigate the physical realm—the world of our senses—but we are blind to the spiritual realm. If we only had eyes to see it, we would be amazed at the amount of light generated when we come together in unity. (Satsang)
We will never again doubt the need to come together as one and intersect with one another as a single spiritual entity.
(This is the meaning of the Satsangi greeting (Rhada Soami) 🙏 😇.) F.R.
We know some of this intuitively. There is something magical that happens when we gather for services on Shabbat. (Satsangis speak of Shabd
Which means: The Word, the Logos, the Speech. F.R.
We all feel it. Yet, things sometimes get in the way of this feeling, and one of them is routine. We all fall into repetitive patterns of behavior, some of which can be very helpful, such as Torah study or attending Shabbat. But when our spiritual life begins to become routine, we lose the ability to achieve unity. Our minds are elsewhere. We are not fully engaged in that moment, listening to those words of the Torah.
(A Satsang lasts only 45-60 minutes, no longer, to avoid falling into routine and its harmful effects.) F.R.
Meditation should not exceed 2 hours and 40 minutes, which is the tithe required by God each day, a gift, a gift of which we must offer a tenth to the one who gives it to us, which will allow us to fully enjoy the remaining 90 percent. The best time to meditate begins early in the morning, that is, at 3:00 a.m. as the day of Pentecost indicates in the Bible, or at any time immediately after waking up before we begin to do anything else. (See the text on Pentecost on this website.)
If we consider these words of Jesus to his disciples, which show the importance of the hours of day, evening, and night: John 9:4 and John 14:30 and 31
4 I must work the works of him who sent me while it is day: the night is coming, when no one can work. 30 I will not speak much more with you, for the prince of the world is coming.
He has nothing in me.
31 But so that the world may know that I love the Father and that I act as the Father has commanded me, rise and let us leave here.
This will prevent us from falling into asceticism and missing the goal of meditation, which is self-realization.
For even after spending twenty years with our eyes closed, we run the risk of waking up one day, realizing that we were not a spiritual person. One then wonders, how could one regularly achieve the goal of yoga, the sublime state of samadhi, and become spiritual?
A spiritual person could be defined as being kind, generous, charitable, gentle, compassionate, loving, and patient.
This will not be achieved by practicing asceticism. In fact, we can run the risk of becoming selfish, narcissistic, impatient, rude, arrogant, pretentious, caustic, and extremely fearful, to the point of paranoia, and miss out on the true joys of sharing our knowledge with others, hence the benefit of gatherings.
FR
Beresheet (Genesis) provides us with a vitally important reminder that, in this moment, everything is new. As the year begins with this first Shabbat, we are together at the dawn of creation, when all things are possible.
So why is the act of gathering together so important? Speaking of Beresheet, Kabbalists say that empowering others to do their spiritual work is even more important than empowering ourselves. Yes, we should think of this Shabbat as a time to make our own connections and reveal the light for ourselves and our families.
But even more precious is the role we can play as a conduit, as a means to enable all others to reveal their light. Paradoxically, this dual consciousness—of desiring our own connection and of wanting to serve others—is necessary for us to participate in the light of ECHAD, the light created by unity, by all of us adhering to participate as one. In this regard, on the first Shabbat of the year, we are allocated the power of community.
Each of us has our own spiritual work, but if we truly want to participate in the greater gift of community, we must give of ourselves in ways large and small. Beresheet calls us to renew our commitment to the people around us, knowing that the amount of light we can reveal to ourselves pales in comparison to the amount of light we can reveal when we are together.
As we seek to do with all biblical passages, we will examine what Beresheet literally tells us, and we also urge you to find more deeply the inner light it sheds on the spiritual dimensions of the Creator’s work.