Au existat generatii pre-adamice ? – un articol copiat de pe


Bereishit(Genesis 1:1-6:8)

The First Man

In the beginning, God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And a wind from God moved upon the face of the waters. And God said, „Let there be light;” and there was light. And God saw the light, that it was good; and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day. (Genesis 1:1-5)

With these epic words, the Torah, and indeed the world, begins. The beginning is clouded in mystery, perhaps allegory and allusion. The Mishna (Chagiga 11b) dissuades even the sage from attempting to penetrate the unfathomable.1 Nonetheless, there are hints about the dawn and predawn – or perhaps the term should be twilight – of creation in our tradition.2 When commenting on this Mishna, the Talmud makes an obscure reference:

Rabbi Shimon the Pious said: „These are the nine hundred and seventy four generations who pressed themselves forward to be created before the world was created, but were not created. The Holy One, blessed be He, arose and planted them in every generation, and it is they who are the insolent of each generation.” (Chagiga 13b-14a)3

There are those who were created, yet not created, who were „pressed” or contracted, and placed into future generations.4 Rashi explains this passage by presenting a verse in Psalms:5

He has remembered His covenant forever, the word He commanded to a thousand generations, the covenant which He made with Abraham, and his oath to Isaac. And confirmed the same to Jacob for a law, and to Israel for an everlasting covenant. (Psalms 105:8-10)

A cursory reading of this verse might lead to the understanding that the Torah is of limited scope and efficacy, for the verse speaks of a „mere” thousand generations. Rashi, however, explains that the Torah was given, not for a thousand generations, but to the thousandth generation. One could have simply attributed the term to vernacular usage and metaphor, citing other poetic uses of the „thousand years” or „thousand generations” coin of speech:


* * *


„A thousand” is used in a verse in Ecclesiastes describing the futility of man’s aspirations:

And though he live one thousand years twice told, yet has he seen no good; do not all go to one place? All the labor of man is for his mouth, and yet the appetite is not filled.(Ecclesiastes 6:6-7)

While we know that God transcends time, the Psalmist nonetheless utilizes this same „thousand” expression to describe Divine time:

A Prayer of Moses, the man of God: Lord, you have been our dwelling place in all generations. Before the mountains were brought forth, before you had formed the earth and the world, from everlasting to everlasting, You are God. You turn man back to dust; and say, ‘Turn back, O children of men!’ For a thousand years in your sight are but like yesterday when it is past, and like a watch in the night.(Psalms 90:1-4)

Apparently, Rashi did not want to allow the possibility of a misunderstanding, of the suggestion that the Torah has an expiration date – a „shelf life” of one thousand generations. Therefore, Rashi explains that the verse means the word of God was commanded to the „thousandth generation.”6

Rashi did not want to allow the possibility of a misunderstanding that the Torah has an expiration date.

Saying that the Torah was given to the thousandth generation does solve the problem of suggesting that the Torah is limited. On the other hand, a separate problem is presented: When one counts the generations in the Torah from Adam until Moses, far less than a thousand are enumerated. In fact, according to tradition, the Torah was given to the 26th generation.7

Rabbi Joshua ben Levi said: „To what do these twenty-six [verses of] ‘Give thanks’ correspond? To the twenty-six generations which the Holy One, blessed be He, created in His world; though He did not give them the Torah, He sustained them by His love.” (P’sachim 118a)

If the Torah was given to the thousandth generation, yet only twenty-six generations are discernible, nine-hundred seventy-four generations are „missing.” This, according to Rashi, is the lesson of the Talmud.


* * *


According to this approach, both formulations are true: The Torah was given both to the thousandth generation and to the twenty-sixth generation. The solution lies in those who were „created but not created” before the world came into existence.

While this solution works mathematically, the theological implications seem challenging. The passage from the Talmud offered as an „explanation” is difficult to understand.

These are the nine hundred and seventy four generations who pressed themselves forward to be created before the world was created, but were not created. The Holy One, blessed be He, arose and planted them in every generation, and it is they who are the insolent of each generation. (Chagiga 13b-14a)

Were these people created or not? The entire passage seems paradoxical. An analysis of a series of teachings in the Midrash authored by Rav Abahu may shed light on this mystery.

Rav Abahu addresses a verse in the Torah which reflects upon creation:

These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens. (Genesis 2:4)

Rav Abahu explains this verse with the following cryptic comment:

These are the generations of the heaven … Rabbi Abahu said: „Wherever ‘these are’ is written, it disqualifies [rejects] the preceding, [but] ‘and these are’ adds to the preceding. Here, where ‘these are’ is written, it disqualifies the preceding. What does it disqualify? Formlessness and void.” (Midrash Rabbah – Genesis XII:3)

In this context, the linguistic comment seems strange. What could possibly have preceded creation? The answer provided is equally strange: „Formlessness and void” were now rendered disqualified.

One would have thought that these were non-entities, merely a description of a world prior to creation, or before the completion of creation. One would have understood that „formlessness and void” is the description of the world where the process of creation was incomplete, and not as an entity unto itself.


* * *


In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep.

Apparently, Rav Abahu understands that this reference is an entity, whose existence necessitated an act of creation, and which was subsequently destroyed.

Instead of guessing as to the meaning of these words, we can avail ourselves of a second teaching of Rav Abahu, where he explains further.

Rabbi Abahu and Rabbi Hiyya Rabbah were engaged in discussion. Rabbi Abahu said: „From the very beginning of the world’s creation the Holy One, blessed be He, foresaw the deeds of the righteous and the deeds of the wicked. Thus, ‘Now the earth was formless and void’ alludes to the deeds of the wicked. ‘And God said: Let there be light’ [refers] to the actions of the righteous. I still might not know in which of these He delights, the former or the latter. But from what is written, ‘And God saw the light, that it was good,’ it follows that He desires the deeds of the righteous, and not the deeds of the wicked.” (Midrash Rabbah – Genesis II:5)

Here Rav Abahu identifies the deeds of the wicked with „formlessness and void.” Our impression is of some type of time system and a gradual process of creation. The completed world is a monument to the rejected „pre-world” nothingness, which is now identified with the behavior of the wicked.

A third teaching by Rav Abahu will link the first two and help us form an organic whole of Rav Avahu’s ideas:

Rabbi Judah b. R. Simon said: „‘Let there be evening’ is not written here, but ‘And there was evening’; hence we know that a time-order existed before this.” Rabbi Abahu said: „This proves that the Holy One, blessed be He, went on creating worlds and destroying them until He created this one, and declared, ‘This one pleases Me; those did not please Me.'” Rabbi Pinchas said: „This is R. Abahu’s reason: ‘And God saw everything that He had made, and, behold, it was very good’ (Genesis 1:31). This pleases Me, but those did not please Me. (Midrash Rabbah – Genesis III:7)8

Here, Rav Abahu’s ideas are much more daring. The description of „worlds being created and destroyed” certainly dampens our egocentrism. More importantly, these ideas can not be understood in a vacuum; all three teachings should be seen together. Creation as we know it destroyed an entity known as „formlessness and void,” identified as the acts of the wicked, which apparently existed in a world prior to ours.9


* * *


Now perhaps we may understand our original passage from the Talmud: There were an additional 974 generations that existed, but did not exist. They existed in a different „world,” not in ours.

It may be possible to discern the existence of this previous world and the wicked people who lived in it from the text of the Torah itself. When the Torah describes man’s creation, we are told of a merger of physical and spiritual attributes:

And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. (Genesis 2:7-8)

The creation of Adam does not echo the creation of other aspects of the world. God does not simply say „Let there be man!”10 Rather, we witness an amalgamation of two vastly disparate entities – the dust of the ground and the breath of God.

The breath of God is ethereal, beyond human quantification.

The breath of God is ethereal, beyond human quantification. However, the dust of the earth is wholly of this world.

On a conceptual level, we may say that the creation of man describes the merger of existing material with a Divine endowment. Perhaps this pre-existing material was an earlier form of man, a wicked version which lacked the „breath of God” – a soul. Such a man could be described as pure physicality, much like the dust of the earth.

This conceptual understanding has a basis in the world of Midrash. The Torah describes the birth of Seth by saying that he was in the image of his father Adam who in turn was in the image of God:

This is the book of the generations of Adam. In the day when God created man, in the likeness of God He made him. Male and female He created them; and blessed them, and called their name Man, on the day they were created. And Adam lived a hundred and thirty years, and fathered a son in his own likeness, after his image, and called his name Seth. (Genesis 5:1-3)


* * *


According to tradition Adam, was estranged from Eve during these one hundred and thirty years:

Rabbi Simon said: „‘The mother of all living’ means the mother of all life.” For Rabbi Simon said: „Throughout the entire one hundred and thirty years during which Adam held aloof from Eve the male demons were made ardent by her and she bore, while the female demons were inflamed by Adam and they bore, as it is written, ‘If he commit iniquity, I will chasten him with the rod of men, and with the afflictions of the children of man – Adam'(2 Samuel 7:14), which means, the children of the first man.” (Bereishit Rabbah 20:11)

This idea is further elaborated in the Midrash on this verse, This is the book of the descendants of Adam:

These were descendants, while the earlier ones were not descendants. What, then, were they? Divinities! [The answer is as] Abba Cohen Bardela was asked: „[Why does Scripture enumerate] Adam, Seth, and Enosh, and then become silent?” To which he answered: „Hitherto they were created in the likeness and image [of God], but from then onwards Centaurs were created. Four things changed in the days of Enosh: The mountains became [barren] rocks, the dead began to feel [the worms], men’s faces became ape-like, and they became vulnerable (hullin) to demons.”

Said Rabbi Isaac: „They were themselves responsible for becoming vulnerable to demons, [for they argued]: ‘What is the difference whether one worships an image or worships man?’ Hence, ‘Then man became degraded to call upon the name of the Lord’ (Genesis 4:26).'”

Another interpretation: These are descendants, but the earlier ones were not [human] descendants. What, then, were they? Demons. For R. Simon said: „Throughout the entire one hundred and thirty years during which Adam held aloof from Eve the male demons were made ardent by her and she bore, while the female demons were inflamed by Adam and they bore, as it is written, ‘If he commit iniquity, I will chasten him with the rod of men, and with the afflictions of the children of man – Adam’ (2 Samuel 7:14), which refers to the children of the first [primeval] man.

(The reason for the view that house- spirits are benevolent is because they dwell with him [man], while the opinion that they are harmful is based on the fact that they understand man’s evil inclinations. He who maintains that the spirits of the field are benevolent does so because they do not grow up with him; while as for the view that they are harmful, the reason is because they do not comprehend his evil inclinations.)

These are the descendants of Adam, but the earlier ones were not descendants of Adam. Why? Because they were destroyed by the flood. (Midrash Rabbah – Genesis XXIV:6)


* * *


In this amazing passage, we are told of other „offspring” of Adam and Eve, offspring who did not possess the Divine image – children without souls. In this Midrash these offspring are described as demons, who were destroyed in the flood.

In the „Guide for the Perplexed,” Maimonides restates this Midrash, with one critical difference. According to the Rambam, demons do not exist; rather, the passage describes children of Adam who did not possess the Divine image. They were human in form and animal in spirit, lacking the divine endowment their father possessed.

You already know that anyone who does not have this form which we have described is not a „man”, rather an animal in human form and build. (Guide for the Perplexed 1:7)11

The question is, if Adam had progeny who did not possess a Divine soul, could he have had ancestors who also were similarly spiritually challenged?12

Could this refer to people who „existed yet never existed”?

When the Torah describes a part of Adam’s core as the dust of the earth, could this refer to people who „existed yet never existed”? Could it describe an existence that may have had a physical effect on this world but no spiritual effect? Could Adam have physically had a mother while spiritually the breath of God served as an impetus for a new world?13

There is a least one opinion in the Talmud that may reject such a possibility:

Rab Judah further said: „The bullock which Adam sacrificed had fully developed horns before it had hoofs, as it is said: ‘And it shall please the Lord better than a bullock that hath horns and hoofs’; the verse first says: ‘that hath horns’ and then ‘hoofs.'” This supports Rabbi Joshua b. Levi, who said: „All the animals of the creation were created in their full-grown stature, with their consent, and according to the shape of their own choice, for it is written: ‘And the heaven and the earth were finished, and all the host of them (tzeva’am)’ Read not tzeva’am but tzivyonam(their character). (Chullin 60a)

If man is to be included in this statement, then man, too, was created as a fully-grown being. On a deeper level, this source need not contradict our thesis. Adam, too, was „created” by virtue of receiving his soul, after he was physically full-grown.

If there were previous generations, which „existed yet did not exit” – existed physically yet not spiritually – what happened to them? Are there any references to their existence?


* * *


The Torah apparently refers to different species of man coexisting, but just barely:14

And it came to pass, when men began to multiply on the face of the earth, and daughters were born to them. That the sons of Elohim15 (the powerful) saw the daughters of men, that they were pretty; and they took as wives all those whom they chose. And the Lord said, „My spirit shall not always strive with man, for he also is flesh; yet his days shall be a hundred and twenty years.” There were Nefilim in the earth in those days; and also after that, when the sons of Elohim came in to the daughters of men, and they bore children to them, the same became mighty men of old, men of renown. (Genesis 6:1-4)

The introduction to the flood story includes a description the forced relations between the sons of Elohim and the daughters of man-Adam: powerful brutes taking innocent, refined women. The result was the flood, and the eradication of the brutal species. The only survivors are Noach and his descendants. These verses clearly outline the strained co-existence of two types of people. Were these other „men” descendants of Adam, or vestiges of an earlier world?

The Torah is a book of truth, not a history book. Only ideas spiritually relevant to us are recorded.

The Torah is a book of truth, not a history book. Only ideas spiritually relevant to us are recorded. Our world begins with Adam; whether Adam had physical precursors in worlds destroyed is not really the issue.16 Our story begins with Adam, with the capacity of man to relate to and emulate God. This is our legacy.

However, the Talmud traces the effects of these earlier generations:The Holy One, blessed be He, arose and planted them in every generation, and it is they who are the insolent of each generation.17The question we are left to ponder is whether they existed in fact or in thought alone.



  1. The [subject of] forbidden relations may not be expounded in the presence of three, nor the work of creation in the presence of two, nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whosoever speculates upon four things, a pity for him! He is as though he had not come into the world, [to wit], what is above, what is beneath, what before, what after. And whosoever takes no thought for the honor of hisMaker, it were a mercy if he had not come into the world. (Chagiga 11b) (return to text)
  2. The Torah describes the creation as twilight:
    And there was evening and there was morning, one day. (return to text) 
  3. The Talmud in Shabbat also makes reference to these 974 generations:
    R. Joshua b. Levi also said: „When Moses ascended on high, the ministering angels spoke before the Holy One, blessed be He: ‘Sovereign of the Universe! What business has one born of woman amongst us?’ ‘He has come to receive the Torah,’ answered He to them. Said they to Him, ‘That secret treasure, which has been hidden by Thee for nine hundred and seventy-four generations before the world was created.'” (Shabbat 88b) (return to text) 
  4. According to mystical tradition recorded in the Sefer HaBahir section 195, the souls of the 974 wicked generations are transmigrated into new bodies, who are then judged for deeds performed in the previous life. This is the Bahir’s explanation for theodicy. However, based on the Bahir’s context it sounds as if these people are presently righteous, while the Talmudic version makes these people sound presently wicked. See notes of Rav Reuven Margoliot in the Mosad Harav Kook edition, for other references in Kabbalistic literature.(return to text)
  5. Rashi is based on Kohelet Rabba 1:35. (return to text) 
  6. This explanation is aided by the verse which follows:
    And confirmed the same to Jacob for a law, and to Israel for an everlasting covenant.(Psalms 105:10) (return to text) 
  7. See Berishit Rabbah 1:4, 1:10, 21:9, Vayikra Rabba 9:3, Midrash Rabbah – The Song of Songs 2:6,5:13:
    The mystics saw great significance in the Torah being given to the 26th generation, the number 26 is the numerical equivalent of the Divine name: Yud=10, heh=5, vav=6, heh=5 – equaling 26. (return to text)
  8. This idea may also be found in Bereishit Rabbah 9:2. (return to text) 
  9. The Kabbalist Rav Shlomo Elyashiv in the „Leshem” identifies these missing generations with a world which existed in God’s mind but not in actuality. This approach follows the Ariz”al and may be based on the Midrash in Kohelet Rabbah 1:35, where the missing generations are described as only existing in the „Divine plan.”
    A thousand generations were included in the Divine Plan („Alu BiMach’shava”) to be created,and how many of them were eliminated? Nine hundred and seventy-four. What is the proof? It is written, The word which He commanded to a thousand generations (Ps. cv, 8). To what does this allude? To the Torah. (return to text) 
  10. The description of man’s creation in the previous chapter is equally challenging but beyond the scope of this essay:
    And God said, ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.’ So God created man in His own image, in the image of God created He him; male and female He created them.(Genesis 1:26-27) (return to text) 
  11. The Rambam proceeds to explain the capacity for evil which such creatures possess. Also see Pirkei D’ Rebbi Eliezer, chapter 22.
    Mystical literature speaks of the possibility of a person losing their divinity, their image of God, their soul. See Zohar Bereishit 94a. (return to text) 
  12. I once asked this question to Rav Yaakov Weinberg, Rosh Yeshiva of Ner Yisrael, who responded that such a possibility is „hashkafically” acceptable, so long as there is a qualitative spiritual distinction between Adam and his predecessors. This distinction is imparted by God, as described in the verses of Parshat Bereishit. This does not necessarily mean that Rav Yaakov accepted this idea, though he agreed that it is a valid opinion. I did not press him as to his understanding. My precise formulation was, „Is it possible that Adam had parents and grandparents who did not possess a soul?” (return to text)
  13. When modern people speak about such ideas they are often motivated by polemical or apologetical considerations, but could such a charge be waged against Rav Abahu or Rambam, who predate Darwin by millenia? (return to text) 
  14. The Mishna does make an obscure reference to something called Adnei Hasadeh, an ape-like being that walks upright, looks like man, but is a beast:
    Wild man-like creatures are deemed as belonging to the category of hayyah. Rabbi Yose said: „[When dead] they [or part of their corpses] communicate uncleanness [to men and to objects susceptible thereto which are] under the same roof, as does [the corpse of] a human being.” (Mishna – Kil’ayim Chapter 8:5)
    See the commentaries to this Mishna.(return to text)
  15. It is unlikely that the term „Elohim” implies a divinity in this context, rather it means „powerful”. In other cases in the Torah the word is used to refer to judges. (Shmot 22:27) See Onkelos and Rashi on the verse in Bereishit quoted above (6:2). (return to text)
  16. For a discussion of the time issue, namely, how can the world be older than the nearly-6000 years which Judaism so often speaks of. (return to text) 
  17. The Talmud likewise teaches that the righteous of previous generations effect subsequent generations:
    Rabbi Hiyya ben Abba said in the name of Rabbi Johanan: „No righteous man dies out of this world, before another, like himself, is created, as it is said: ‘The sun also rises, and the sun goes down’ – before the sun of Eli set, the sun of Samuel of Ramataim rose.” Rabbi Hiyya ben Abba also said in the name of Rabbi Johanan: „The Holy One, blessed be He, saw that the righteous are but few, therefore He planted them throughout all generations, as it is said: ‘For the pillars of the earth are the Lord’s, and He has set the world upon them.'” (Yoma 38b)(return to text)

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15 răspunsuri la Au existat generatii pre-adamice ? – un articol copiat de pe

  1. vasi zice:


  2. Nu stiu daca ar fi bine ori nu, fiindca aceste invataturi sunt in afara standardului religios ecumenic si numai aceia care insista sa le cunoasca au sansa sa si inteleaga . Dupa cate feedback-uri = pareri am primit pana acum de la cititori in legatura cu alte teme expuse pe blog, am observat nici un interes special asupra vreuneia .
    Eu uzez deseori dictionarul „Translate Google ” cand citesc , ca sa pot recunoaste intelesul corect al cuvintelor si le compar cu Biblia in limba romana ” ”
    Desi nu am parcurs inca decat o mica parte din mia de predici ale Mesajului, mi-am dat seama ce inseamna diferenta intre intelegerea Scripturii prin inteligenta si educatie religioasa si intelegerea prin descoperirea Cuvantului . Dupa ce voi reciti articolul voi face cateva comentarii, dupa cunostinta mea ( limitata ) asupra adevarului revelat deplin prin slujba fratelui Branham in legatura cu tema originii noastre , asa cum este descrisa in toata Biblia . De fapt gandul meu este sa adun si sa pun in ordine multe lucruri pe care le-am expus deja in unele articole anterioare

  3. Abel ben Adam zice:

    Traduceri ale câtorva pasaje (pe sărite):

    Suflarea lui Dummnezeu este etereală (eterică, diafană), dincolo de cuantificarea omenească. Cu toate acestea, ţărâna pământului este în întregime din această lume.

    La nivel conceptual, putem spune că crearea omului descrie fuziunea materialului existent cu o dotaţie Divină. Poate că acest material pre-existent a fost o formă timpurie a omului, o versiune „nelegiuită” căreia îi lipsea „suflarea lui Dumnezeu” – Sufletul. Un astfel de om ar putea fi descris ca fizicalitate pură (materie), la fel ca ţărâna pământului.

    În „Ghidul pentru şovăielnici”, Maimonide reiterează acestă Midrash, cu o singură diferență decisivă. Conform lui Rambam (Rabbi Mose ben Maimonides), demonii nu există; mai degrabă, pasajul descrie fii ai lui Adam, care nu posedă imaginea divină. Ei au fost umani în formă și animale în spirit, lipsindu-le dotaţia divin pe care părinţii lor o posedau.

    Când Torah descrie o parte din esenţa lui Adam ca fiind (din) „ţărâna pământului”, ar putea fi acesta o referire la oameni care „au existat, deşi nu au existat niciodată”? Ar putea descrie o existență care ar fi putut avea un efect fizic asupra acestei lumi dar nici un efect spiritual? Ar fi putut Adam avea o mamă din punct de vedere fizic, in timp ce spiritual, suflarea lui Dumnezeu a servit ca un impuls pentru o nouă lume?

    Introducerea povestirii potopului include o descriere a relațiilor forțate între fiii lui Elohim și fiicele omului-Adam: brute puternice care au luat femei nevinovate, rafinate. Rezultatul a fost potopul și eradicarea speciilor brutale. Singurii supraviețuitori sunt Noe și urmașii lui. Aceste versete conturează clar coexistența încordată a două tipuri de oameni. Au fost acei alți „oameni” descendenți ai lui Adam, sau vestigii ale unei lumi de dinainte?

    Torah este o carte a adevărului, nu o carte de istorie. Doar idei relevante pentru noi spiritual sunt consemnate. Lumea noastră începe cu Adam; dacă Adam a avut precursori fizice în lumi distruse nu este cu adevărat problema. Povestea noastră începe cu Adam, cu capacitatea omului de a reacţiona cu și de a-l copia pe Dumnezeu. Aceasta este moștenirea noastră.


    Nu înţelegeţi greşit, Talmudul nu este o carte ce pretinde că este „Aşa vorbeşte Domnul” sau că conţine „Absolutul”. Iudaismul nu cunoaşte aşa ceva. Mai degrabă este o colecţie de interpretări, opinii, păreri diferrite şi de multe ori contradictorii. În acest articol sunt prezentate câteva, în alte locuri puteţi găsi altele.

    În principiu se pleacă de la întrebarea, ce înseamnă „o mie de neamuri de om” în Psalmul 105:8-10?

    „El Îşi aduce aminte totdeauna de legământul Lui, de făgăduinţele Lui făcute pentru o mie de neamuri de om, de legământul pe care l-a încheiat cu Avraam, şi de jurământul pe care l-a făcut lui Isaac”

    Dacă înţelesul este de „cu o mie” sau cu „al miilea neam” adică generaţia nr. 1000. De la Adam până la Moise (care a adus Cuvântul, Torah) sunt 26 generaţii, iar evreii ştiu că 26 este numărul Tetragramei Y-H-W-H, respectiv 10-5-6-5.

    Aceste „neamuri” (generaţii) sunt:

    10 (Y): Adam, Seth, Enosh, Kenen, Mehalalei, Yered, Enoch, Methuseleh, Lemech, Noah (După el… Potopul)
    5 (H): Shem, Arpachashad, Shelach, Eber, Peleg (pe vremea lui s-a „împărţit pământul, Geneza 10:25)
    6 (W): Reu, Serug, Nachor, Terach, Abraham, Isaac (fiul promisiunii)
    5 (H): Jacob, Levi, Kehath, Amran, Moses (şi cu el… Cuvântul – Torah)

    Tradiţia ebraică spune că înainte de lumea această, Dumnezeu a creat nenumărate alte lumi (înţelegeţi ce vreţi voi prin asta, universuri, civilizaţii vechi precum atlanţii, extratereştrii, dimensiuni paralele, planete, lumi fizice sau spirituale…) dar le-a distrus iarăşi deoarece toate s-au îndepărtat de origine (punctul central, singularitate), expandându-se fără oprirel. În final, Domnul (YHWH) însuşi a decis să meargă Însuşi în şi cu această lume, pentru a o putea conduce în siguranţă acasă. Acestea sunt cele 974 lumi (1000-26) „fără de Dumnezeu” care au fost distruse (sau care nu au putu exista, ca un fetus mort). Apoi… pământul a devenit „pustiu şi gol”. Între Geneza 1:1 şi 1:2 este o mare, mare, mare pauză despre care Torah nu spune nimic. Nu are rost, pentru că ceea ce a fost înre timp a fost cu totul diferit de ceea ce a venit după. „Adam” (Umanitatea) în felul în care o trăim acum a fost adusă în universul material, odată cu „suflarea lui Dumnezeu” – conştiinţa divină. Şi YHWH (10-5-6-5) a coborât însuşi în umanitate, nu doar sub forma „suflării de viaţă”, îi putem desluşi urmele prin nisipul timpului, cum am văzut, în cele 26 generaţii de patriarhi, până ce Cuvântul (Torah) a coborât în mod supranatural pe muntele Sinai…

    Ştiinţa vorbeşte despre un „univers în expansiune” după Big Bang, şi se întreabă daca se va extinde la infinit, sau se va avea un mare colasps (Big crunch). Şi nu numai atât, ci vorbeşte despre un univers cu mai multe dimensiuni şi planuri infinite paralele, până şi de un multivers. Noi nu cunoaştem nici planul tridimensional al universului nostru material, în care ştim că există doar 5% materie, restul fiind energie, materie întunecată, energie întunecată, despre care nu avem nici cea mai mică închipuire. Ce credeţi că ar putea să ne scrie Biblie despre asta, în cuvintele unei culturi din epoca bronzului? NIMIC!!!

    Abel ben ADAM

  4. Multumesc pentru ca ai tradus .Fiindca exista interes si s-a facut un inceput, bine-ar fi daca si altcineva s-ar stradui sa ajute, fiindca mai sunt pasaje care spun lucruri importante ,de exemplu capitolul ” Copii fara suflet” – Children without soul in care se preda o invatatura complet diferita de aceea a Mesajului , chiar contrara acestuia si Cuvantului vorbit prin Duhul Sfant. Invatura Mesajului ne dovedeste ca nu au mai existat lumi materiale asemanatoare cu a noastra, si ” capodopera” lui Dumnezeu este ” dezvelita ” doar in prezenta Omului Dumnezeu Isus Hristos si a fratilor Lui . Cei care cunosc Mesajul stiu asta, cei care vor si ei sa-l cunoasca vor afla din articolele anterioare si cele care vor urma . Numai de s-ar stradui sa inteleaga, pana mai este timp de mantuire prin credinta in Adevarul divin si acceptarea Lui
    Inca o data zic : Multumesc, Abel, multumesc Vasile, pentru ca ati contribuit la deschiderea acestui subiect cu implicatii adanci in cunoasterea Tainei lui Dumnezeu exprimata prin Glasul celor sapte tunete . Am multumit in gandul meu si in primul rand Domnului, care ne-a facilitat , prin Mesajul orei, apropierea de Biserica celor intai nascuti( scrisi in ceruri de Dumnezeu), de adunarea in sarbatoare a sfintilor, de Ierusalimul ceresc . Aceste trei una sunt . Acelasi Dumnezeu care s-a coborat in vechime pe muntele in falcari locuieste acum in Templul Sau , dupa ce a parasit ” casa de lut”prin extraordinara transformare a nasterii din nou .

  5. Abel ben Adam zice:

    In acest eseul, rabinul descrie civilizatiile pre-adamice ca apartinand unor epoci sabatice de cate 7 mii de ani (Shemitah). Asa cum pamantul a fost lucrat 6 ani si al 7-lea era un an sabatic, tot asa ar fi existat o alta civilizatie (sau mai multe) de cate 6000 ani, care au fost distruse, dupa care a urmat o mie de ani in care pamantul a fost pustiu.

    Atat Kabbalah, cat si traditia orala si Talmudul afirma aceste idei. Pe ultima pagina este data o lista de rabini si scrieri esentiale ale iudaismului care sustin astfel de credinte.


    In alta parte am citit ca expresia „cerurile si pamantul” reprezinta mai mult decat cerul astronomic si planeta pamant. „Cerurile” ar reprezenta dimensiunile non fizice (spirituale) in timp ce „pamantul” reprezinta intreg universul fizic, material, despre care stiinta spune ca a inceput odata cu Big-Bangul. Si acest univers este sortit distrugerii, chiar daca aceasta va fi peste milioane sau miliarde de ani. Si ce a fost inainte sau dupa, daca au mai fost universuri si daca dupa acesta vor mai fi altele, sau daca in paralel cu acesta mai exista altele, nu avem cum sa stim si probabil ca nici nu ne foloseste la nimic.

    Ca sa va faceti o imagine va voi da un exemplu: Imaginati-va ca universul nostru in care traim si pe care il cunoastem cat de cat este un film de lung metraj ce ruleaza intr-o sala de cinema. Tot ce a existat, exista si va exista in acele milioane sau miliarde de ani se gaseste pe peliculele acestui film. Filmul are un inceput si are un sfarsit. Cand filmul se termina, se stinge lumina, spectatorii parasesc sala, dupa care cei insarcinati cu curatenia pregatesc sala pentru rularea altui film. Nici o fiinta inteligenta care a aparut pe ecranul cinematografului nu are cunostinta daca inaintea lor au rulat si alte filme si daca dupa ei vor mai rula altele. Nici macar nu stiu ca acel cinematograf mai are si alte sali de proiectie, sau ca mai exista si alte cinematografe cu alte sali de proiectie.

    Asa este si cu noi, fiintele care „rulam pe acest ecran”, in universul „acesta”, in „epoca (shemitah) aceasta”. Biblia „noastra” se aplica si ea doar in contextul acesei existente, incepand cu „dezordinea” ramasa in sala de cinematograf dupa rularea altor filme, dupa care „Patronul” incepe sa faca ordine in sala, sa „aseze din nou scena” pentru o alta reprezentatie. El nu este obligat sa ne „informeze” pe noi, cei din „filmul acesta” despre ce alte filme a mai proiectat sau va mai proiecta dupa noi, sau, despre celalalte cinematografe din oras.

    De aceea zic, NU, Biblia nu ne spune multe lucruri, si cine totusi crede ca le cunoaste pe toate, da dovada de ignornta si de lipsa se maturitate.

    „ADAM” este personajul principal al ACESTUI univers sau poate doar al partii universului numit „Sistemul solar” sau „Pamantul”. Chiar si viata pe acest Pamant contine destule mistere, dupa cum aflam din cartea Iov, de aceea, noi oamenii nu trebuie sa ne consideram singurele fiinte inteligente ce populeaza multi-versurile…

    Abel ben ADAM

  6. Ce legatura este intre personajele din film cu dezordinea lasata de spectatorii din sala ? . Si ce suntem noi care traim azi, personajele de film sau spectatori la acesta ? Daca ne consideri spectatori, ne filmeaza si pe noi cineva, odata cu filmul de pe ecran, pentru alti spectatori de aiurea, ca aceia sa vada dezordinea pe care o vom lasa la parasirea salii ? Apoi, daca lumina artificiala din sala se stinge , nu iesim noi afara la lumina naturala ? Personajele din film , nu reapar si ele pe ecran in programul urmator sau in alt cinematograf ? Exemplul dat de tine , nu iti apare cel putin confuz pentru ce ai urmarit sa explici ?
    Unde poti aseza,-( cand zici ” cine totusi crede ca le cunoaste pe toate, da dovada de ignornta si de lipsa se maturitate ” )- in contextul tau, explicatia apostolului :”. Noi propovaduim intelepciunea lui Dumnezeu, cea tainica si tinuta ascunsa, pe care o randuise Dumnezeu, spre slava noastra, mai inainte de veci, si pe care n-a cunoscut-o niciunul din fruntasii veacului acestuia; caci, daca ar fi cunoscut-o, n-ar fi rastignit pe Domnul slavei.
    Dar, dupa cum este scris: „Lucruri pe care ochiul nu le-a vazut, urechea nu le-a auzit, si la inima omului nu s-au suit, asa sunt lucrurile pe care le-a pregatit Dumnezeu pentru cei ce-L iubesc.”
    Noua insa Dumnezeu ni le-a descoperit prin Duhul Sau. Caci Duhul cerceteaza totul, chiar si lucrurile adanci ale lui Dumnezeu.
    In adevar, cine dintre oameni cunoaste lucrurile omului, afara de duhul omului care este in el? Tot asa, nimeni nu cunoaste lucrurile lui Dumnezeu, afara de Duhul lui Dumnezeu.
    Si noi n-am primit duhul lumii, ci Duhul care vine de la Dumnezeu, ca sa putem cunoaste lucrurile pe care ni le-a dat Dumnezeu prin harul Sau.
    Si vorbim despre ele nu cu vorbiri invatate de la intelepciunea omeneasca, ci cu vorbiri invatate de la Duhul Sfant, intrebuintand o vorbire duhovniceasca pentru lucrurile duhovnicesti.
    Dar omul firesc nu primeste lucrurile Duhului lui Dumnezeu, caci pentru el sunt o nebunie; si nici nu le poate intelege, pentru ca trebuie judecate duhovniceste.
    Omul duhovnicesc, dimpotriva, poate sa judece totul, si el insusi nu poate fi judecat de nimeni.
    Caci „cine a cunoscut gandul Domnului, ca sa-I poata da invatatura?” Noi insa avem gandul lui Hristos.
    Dar daca se va dovedi pe deplin ca nu exista ” sistem solar „, pur si simplu fiindca nu e, nu numai pentru ca Biblia nu ne spune nimic despre el ? Si daca nu este, nici extrapolarea spre ” multiversuri ” nu are cum sa fie veridica . Biblia numeste ” ceruri ” intinderile de deasupra pamantului ,si povesteste despre creerea luminatorilor dupa aparitia Pamantului si a intinderilor de deasupra lui, cu care a inceput creatia lumii noastre ,in care a fost facuta prima fiinta dupa chipul si asemanarea lui Dumnezeu , cu menirea de a creste si a se inmulti in voia Lui pe Pamant- nu in ceruri sau pe niscai ” corpuri ceresti” aca planete cu atmosfera asemanatoare ca aceasta de pe pamant . Biblia ne spune ca unii dintre oameni vor primi corpuri ceresti, dupa ce vor fi dezbracati de cele de tarana,doar pentru a putea calatori in vazduh ca sa-L intampine pe Domnul Isus Hristos , apoi se vor cobora iarasi ca sa locuiasca pe Pamant. Nici o poveste despre o viata in eter sau in alte universuri .
    Biblia ,cartea noastra sfanta, a crestinilor, se incheie cu aceste cuvinte : ” Vino, Doamne Isus ! ” Nicidecum nu zice ” Du-ne in alte universuri sau felii temporale ”
    Fratele Branham a zis si el intr-o predica ” Vom vedea ca nu trebuie sa mergem nicaieri in vre-o alta parte pentru a fi cu Dumnezeu in vesnicie ” Pentru ca El Insusi a venit la noi, calcand pe ” asternutul picioarelor Sale ”
    Nu iti amintesti ce a zis Pavel cand il invata pe Timotei ? ” Fereste-te de impotrivirile stiintei, pe nedrept numita astfel ” Se referea , cred eu, tocmai la aceea ” stiinta ” care incearca sa invalideze Cuvantul lui Dumnezeu, fiindca Biblia ne cere sa iubim stiinta si priceperea data de Dumnezeu copiilor Sai

  7. Abel ben Adam zice:

    Ok, exemplul meu nu reprezinta situatia 100%. Spectatorii nu sunt importanti, dezordinea in univers au facut-o personajele din „film”. Am gresit cand am scris ca „luminile se sting”, vroiam sa spun ca se aprind, dupa terminarea filmului.

    Dar imi dau seama ca nu ai prins ideea, nu mai insist asupra acestui subiect.

  8. Abel ben Adam zice:

    Vad ca te pasioneaza pamantul plat (si poate si patrat) si nu ma mai mira ca ai scris ca „poate nu exista nici sistem solar”. In cazul asta, ce sa zic… Fiecare cu aleluia…

  9. Nimic extraordinar , nici o alta revelatie omeneasca din afara Scripturii nu poate trece de gandirea simpla, ” la mintea cocosului ” pe care Dumnezeu a pus-o , impreuna cu Duhul Sau, ca sa locuiasca in om atunci cand l-a trimes sa locuiasca pe Pamant , atata vreme cat nu trecem granitele = ingradirile pe care El le-a pus locuintei noastre , (Fapt.17:26) in ziua cand Adam a ales sa manance fructul pomului cunostintei binelui si a raului .
    Daca Antarctica este doar un continent la polul sud al ” globului „, cu atatea ” bogatii” in subsol , cum a zis americanul, de ce , cu atata tehnologie si mijloace de deplasare si supravietuire chiar si ” in spatiul cosmic”, nu a reusit inca nimeni s-o traverseze si sa ne aduca dovezi clare ca e asa cum se pretinde a fi ?. Luna trecuta ( zice ziarul, ) asa zisul continent a mai luat viata unui explorator britanic,un prieten bun al celor din casa regala, care s-a incapatanat sa-l treaca , ca sa faca minciuna credibila . Se pare ca toata harta actuala a lumii prezentata in invatamantul scolar este falsa si se profita de faptul ca pentru omul de rand fara mijloace de verificare adecvate si fara accesul la gandirea calauzita de cunostinta Cuvantului lui Dumnezeu este imposibil de cercetat aceste pretentii de adevar , de fapt fiind impusa o credinta falsa , opusa credintei data sfintilor prin Cuvant
    De ce nu ar fi posibil ca Pamantul sa fie mult mai intins si bariera de gheata care inconjoara lumea noastra sa fie tocmai mijlocul de blocare a re-intrarii omului in Eden ? . Si de ce nu ar fi posibil ca prin focul din ziua de judecata a oamenilor nelegiuiti Dumnezeu sa topeasca aceasta bariera ? Si, asa cum el a divizat Pamantul pe vremea lui Peleg , prin oceanele care invonjoara continentele, sa-l uneasca iarasi, impreuna cu Gradina si Pomul vietii care va redeveni centrul lui .

  10. Abel ben Adam zice:

    Sper ca nu te astepti sa comentez ineptiile alora cu pamantul plat…

  11. Daca te gandesti bine nici nu ai ce comenta !. Numai daca tii mortis sa negi Cuvantul lui sa nu-ti crezi ochilor ceea ce vezi totdeauna cand privesti orizontul si apusul de soare , sau, daca esti meserias stii cum functioneaza firul cu plumb si rigla de nivel .(sunt totdeauna perpendiculare, pe orice distanta , daca consideram suprafata marii ca o rigla,( orizontul pe mare fiind drept cat vezi cu ochii) directia firului cu plumb ar trebui sa fie oblica la capete, stiind ca firul bate spre centrul pamantului ca glob . Fiindca nu se intampla asa, concluzia ca pamantul este plat vine de la sine )

  12. Abel ben Adam zice:

    Gata şefu, nu mai zic nimic, că nu mă pricep… Aşa e cum zice Cuvântul lui Dumnezeu.

  13. Observa, te rog,cu ochii tai cei mititei , rasaritul si apusul soarelui, acesta are traiectorie oblica spre dreapta, nu perpendiculara pe linia orizontului , iar hallo-ul nu este pe toata linia orizontului, cum ar fi normal raportat la dimensiunile pretinse pentru cele doua „sfere” ci este limitat , precum lumina unui spotlight fata de o margine a unei suprafete plane

  14. Pingback: Inainte de intemeierea lumii …974 de generatii ne-create ? | behaitul oilor si Glasul Pastorului

  15. John zice:

    Unele explicatii sunt atat de „valabile” ca si „civilizatiile” din capul lui Lorin Fortuna

    Conform lui Lorin Fortuna, lumea este alcătuită din mai multe civilizații virtuale: șerpiliană modificată, viperiană, balauriană, dragoniană, peștiliană, delfiniană, acvilaină, grifoniană, goriliană. Fortuna a declarat că aparține civilizației Goriliene.



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