LAW and freedom
the LORD God commanded the man, "You are free to eat from any
tree in the garden; but you must not eat from the tree of the
knowledge of good and evil, for when you eat of it you will surely
die." (Genesis 2:15-17) .
of Tree of Life as against the Tree of the Knowledge.
In the opinion of the Jewish mystics, both trees –the tree
of Life and the tree of the Knowledge of Good and Evil are in
essence one. They grow out into two directions from a common
Genesis tells us that the Tree of Life stood in the center of
Paradise, but it does not indicate the exact position of the Tree
of Knowledge. The Kabbalists took this to mean that it had no
special place of its own but sprouted together with the Tree of
Life out of the common matrix of the divine world. The two trees
are different aspects of the Torah, which have their common origin
presence of the Tree of Life implies that Adam and Eve were not by
default immortal. Even
the choice of being immortal or temporal was to remain a choice to
Man. It could be interpreted that the material world was indeed
created with decay and death as part of the creation of that
realm. This would
have been necessary for life, since vegetative life was given as
food to animals and humans at the end of the creation week.
1: 29-30 Then God said, "Behold, I have given you every plant
yielding seed that is on the surface of all the earth, and every
tree which has fruit yielding seed; it shall be food for you; and
to every beast of the earth and to every bird of the sky and to
everything that moves on the earth which has life, I have given
every green plant for food"; and it was so.
other choice was to eat of the Tree of the knowledge of Good and
Evil or not. The phrase in Hebrew: טוֹב וָרָע, (tov V' ra) translatable as good and evil, is an idiomatic example of the
type of figure of speech known as merism. This literary device
pairs opposite terms together, in order to create a general
meaning; so that the phrase "good and evil" would simply
It speaks of the dialectics of logic - for and against.
Thus the Tree of the Good and Evil means "Tree of
Knowledge of everything attained by reason and logic".
does God forbid the tree of knowledge of good and evil?
we not supposed to know good from evil and right from wrong?
really is the tree of knowledge of good and evil?
not God want us to know good from evil?
34:14 Depart from evil, and do good; seek peace, and pursue it.
be able to depart from evil, we have to know what evil is. And to
be to able to do what is good we have to know what good is. This
clearly shows that the tree of knowledge of good and evil is not
about avoiding knowing and understanding right from wrong. So what
then is this mysterious tree?
understand what this tree is we need to take a look at what
happened in the garden of Eden.
3:1 -5 Now the serpent was more subtle than any beast of the field
which the LORD God had made.
he said unto the woman,
hath God said, Ye shall not eat of EVERY tree of the garden?"
the woman said unto the serpent,
may eat of the fruit of the trees of the garden: But of the fruit
of the tree which is in the midst of the garden, God hath said, Ye
shall not eat of it, neither shall ye touch it, lest ye die."
the serpent said unto the woman,
shall not surely die:
God doth know that in the day ye eat thereof, then your eyes shall
be opened, and ye shall be as [like] gods, knowing good and
effect Satan's advise was, "How do you know what is right and
wrong, good and evil unless you experience it yourself?.
had instructed her and Adam not to do it, because God knows that
being newly created, they are in no position to determine on their
own what is right and what is wrong. They had to draw knowledge
and understanding from the one who created them – their Father
– to correctly know what is good for them. God was simply
telling his son Adam not to make decisions on right and wrong,
good and evil until he has grown enough to make those.
"Until then just trust me"
"First eat of the fruit of the Tree of Life and then
someday when you are eighteen years old, I will let you eat of the
Tree of the Fruit of the knowledge of good and evil." That is
why that tree was in the center of the garden.
It is temporarily out of bounds because taken without the
necessary responsibility it brings total disaster.
is more to this because the question is:
is good and evil?
there anything called absolute good and absolute evil?
If it does these standards are applicable to God also.
They are above God. There
must be something beyond God who makes the standard.
Christian answer is that good and evil are based on the character
of God. God is the
what God told Adam was, you cannot distinguish between right and
wrong, good and evil unless you have my mind. “Until that time
just trust me”. In
contrast what the serpent advised was, you have the freedom to
choose, apply it. In
accepting this choice, Adam was asserting that the standard for
good and evil are determined by him and not by God.
He was declaring his freedom from the laws and standards of
the absoluteness of God. In
that sense Adam was claiming to be God.
When man makes the law and decides right and wrong, there
will be pitfalls. The
society will be safe when
it is based on the laws of God, and the only thing that supersede
the laws is God’s own spirit which interprets the laws.
“The letter kill, it is the Spirit that gives life.” (2 Cor 3:6)
In 2005 the U.S.
Supreme Court upheld the constitutionality of this Ten
Commandments display at
the Texas Capitol.
Religious leaders join
the president of Faith and Action as he unveils their depiction of
the Ten Commandments again after
vandals pulled it over, Washington, D.C., Tuesday, October 29,
2013. (Andrew Harnik/The Washington Times)
The choice that was given
to man was to live with faith as a child or to grow in the
knowledge by developing their own science and using it. The choice
therefore was to live as a son enjoying eternal life as against
living by understanding the laws of the various dimensions of
existence and then taking control of it.
instincts isn’t as easy as it sounds. It’s a concept that one
has to really practice and test everyday to know what it’s like.
Instincts are suppose to guide you through life and keep you away
from bad choices while leading you to the good ones. But when you
are in an unfamiliar territory, your instincts can become weary,
and all-of-a-sudden, you don’t know what your instincts are
“telling” you. "
This choice was a choice between submission and freedom or
a choice between obedience and experiment.
Adam wanted to experiment with realities and know what was
good and evil in contrast to just taking the time tested tradition
The Purpose of the Law
Galations 3: 16-25 that He would grant you, according to the riches of
His glory, to be strengthened with power through His Spirit in the
inner man, so that Christ may dwell in your hearts through faith;
and that you, being rooted and grounded in love, may be able to
comprehend with all the saints what is the breadth and length and
height and depth,…But before faith came, we were kept in custody
under the law, being shut up to the faith which was later to be
revealed. Therefore the Law has become our tutor to lead us to
Christ, so that we may be justified by faith. But now that faith
has come, we are no longer under a tutor.
Recent Brain research has substantiated the need of
giving correct controlled
experiential input during definite critical periods of
plasticity is a general term referring to changes in neural
connections during development as a result of environmental
interactions as well as neural changes induced by learning. Much
like neuroplasticity or brain plasticity, developmental plasticity
is specific to the change in neurons and synaptic connections as a
consequence of developmental processes.
During development, the central nervous system acquires
information via endogenous or exogenous factors as well as
learning experiences. In acquiring and storing such information,
the plastic nature of the central nervous system allows for the
adaptation of existing neural connections in order to accommodate
new information and experiences, resulting in developmental
This form of plasticity that occurs during development is the result
of three predominant mechanisms: synaptic and homeostatic
plasticity, and learning. The underlying principle of synaptic
plasticity is that synapses undergo and activity-dependent and
selective strengthening or weakening so new information can be
stored. In order to maintain balance, homeostatic controls exist
to regulate the overall activity of neural circuits specifically
by regulating the destabilizing effects of developmental and
learning processes that result in changes of synaptic strength. By
depending largely upon selective experiences, neural connections
are altered and strengthened in a manner that is unique to those
Hebbian Theory is that the persistence or repetition of a
reverberatory activity (or "trace") tends to induce
lasting cellular changes that add to its stability is sometimes
stated as "Cells that fire together, wire together" The
theory attempts to explain associative or Hebbian learning, in
which simultaneous activation of cells leads to pronounced
increases in synaptic strength between those cells, and provides a
biological basis for errorless learning methods for education and
memory rehabilitation. the theory is also called Hebb's rule,
Hebb's postulate, and cell assembly.
(Sensitive Periods in the Development of
the Brain and Behavior Eric I. Knudsen Journal of Cognitive
Neuroscience 16:8, pp. 1412–1425)
“Experience exerts a profound
influence on the brain and, therefore, on behavior. When the
effect of experience on the brain is particularly strong during a
limited period in development, this period is referred to as a sensitive
period. Such periods allow experience to instruct neural
circuits to process or represent information in a way that is
adaptive for the individual. When experience provides information
that is essential for normal development and alters performance
permanently, such sensitive periods are referred to as critical
periods. Although sensitive periods are reflected in behavior,
they are actually a property of neural circuits. Mechanisms of
plasticity at the circuit level are discussed that have been shown
to operate during sensitive periods. A hypothesis is proposed that
experience during a sensitive period modifies the architecture of
a circuit in fundamental ways, causing certain patterns of
connectivity to become highly stable and, therefore, energetically
preferred. Plasticity that occurs beyond the end of a sensitive
period, which is substantial in many circuits, alters connectivity
patterns within the architectural constraints established during
the sensitive period. Preferences in a circuit that result from
experience during sensitive periods are illustrated graphically as
changes in a ‘‘stability landscape,’’ a metaphor that
represents the relative contributions of genetic and experiential
influences in shaping the information processing capabilities of a
neural circuit. By understanding sensitive periods at the circuit
level, as well as understanding the relationship between circuit
properties and behavior, we gain a deeper insight into the
critical role that experience plays in shaping the development of
the brain and behavior.
Learning that occurs during sensitive
periods lays the foundation for future learning. A classical
example is that of
filial imprinting (Lorenz, 1937): During a limited period soon
after birth, a young animal (mammal or bird) learns to recognize,
and bonds with, its parent (Hess, 1973). The newborn cannot know
the identity of its parent a priori, so it imprints on the
individual that is consistently nearby and that satisfies best its
innate expectations for the characteristics of a parent. Under
unusual conditions, that individual may not even be of the same
species. The learning that occurs during this sensitive period
exerts a long-lasting influence on the development of the
individual’s social and emotional behavior (Immelmann, 1972;
The term ‘‘sensitive period’’ is
a broad term that applies whenever the effects of experience on
the brain are unusually strong during a limited period in
development. Sensitive periods are of interest to scientists and
educators because they represent periods in development during
which certain capacities are readily shaped or altered by
experience. Critical periods are a special class of sensitive
periods that result in irreversible changes in brain function. The
identification of critical periods is of particular importance to
clinicians, because the adverse effects of atypical experience
throughout a critical period cannot be remediated by restoring
typical experience later in life. The period for filial
imprinting, for example, is a critical period. Most of us view
sensitive and critical periods from the perspective of behavior.
Many aspects of our perceptual, cognitive, and emotional
capabilities are shaped powerfully by experiences we have during
limited periods in life.
For example, the capacity to perceive
stereoscopic depth requires early experience with fused binocular
vision (Crawford, Harwerth, Smith, & von Noorden, 1996;
Jampolsky, 1978); the capacity to process a language proficiently
requires early exposure to the language (Newport, Bavelier, &
a critical period, a pathway awaits specific instructional
information in order to continue develop normally.
It appropriate experience is not gained during the critical
period, the pathway never attains the ability to process
information in a normal fashion and, as a result, perception or
behavior is impaired permanently.“
a critical period, a pathway maintains a state of vulnerability to
unusual stimuli. ... If an inappropriate experience is maintained
during the critical period, the pathway sustains adaptive changes
Most of us view sensitive and
critical periods from the perspective of behavior. Many aspects of
and emotional capabilities are shaped powerfully by experiences we
have during limited periods in life. For example, the capacity to
perceive stereoscopic depth requires early experience with fused
binocular vision (Crawford, Harwerth, Smith, 8: von Noorden, 1996;
Jampolsky, 1978); the capacity to process a language proficiently
requires early exposure to the language (Newport, Bavelier, 8:
Neville, 2001; Weber-Fox 8: Neville, 1996; Kuhl, 1994; Oyama,
1976); and the capacities to form strong social relationships and
exhibit typical responses to stress require early positive
interactions with a primary care giver (Thompson, 1999; Liuet al.,
1997; Leiderman, 1981; Hess, 1975). In each case, the experience
must he of a particular kind and it must occur within a certain
period if the behavior is to develop normally..
are some of the effects of sensitive period experience which makes
permanent changes in human character. These involve selective
exposure and selective avoidance of exposure during the period.
See also http://www.brainfacts.org/brain-basics/brain-development/articles/2012/critical-periods/
The critical period starts right from
the prenatal period starting from the conception.
The Tree of the Knowledge:
Yetzer hara and Yetzer hatov
In Judaism, yetzer hara (Hebrew: יֵצֶר
הַרַע, for the definite "the
evil inclination"), or yetzer ra (Hebrew: יֵצֶר
the indefinite "an evil inclination") refers to the
inclination to do evil, by violating the will of God.
The yetzer hara is not a demonic force, but rather man's
misuse of things the physical body needs to survive. Thus, the
need for food becomes gluttony due to the yetzer hara. The need
for procreation becomes sexual abuse, and so on. There is also a
yetzer hatov ("a good inclination" “altruistic
desire,”) until an age of maturity—12 for girls and 13 for
boys—has its source in Chapter 16 of the Talmudic tractate Avot
In Genesis 2:7, the Bible states that God formed (vayyitzer
) man. The spelling of this word is
unusual. Rather than one Yod as would be normal (i.e. vayitzer),
this word has two: vaYYitzer. The rabbis determined from this that
these two Yods (Ys) signify the word yetzer, or "impulse"and
reveals an important secret about how we were formed.
The existence of two Yods here indicates that humanity was
formed with two impulses: a good impulse (the yetzer tov) and an
evil impulse (the yetzer ra).
Yetzer Hara and Yetzer Hatov
The yetzer tov is the moral conscience, the inner voice
that reminds you of God's law when you consider doing something
that is forbidden. According to some views, it does not enter a
person until his 13th birthday, when he becomes responsible for
following the commandments.
The "image" of the Creator is the ability to
discern and reason
• Humanity has an inclination to both good and evil
• Free will is the ability to choose which inclination
man did not fall in sin out of
ignorance or out of compulsion; he was in complete knowledge of
what he was supposed to do and what he shouldn’t. He made the
choice consciously and voluntarily.
tradition, the Tree of Knowledge and the eating of its fruit
represents the beginning of the mixture of good and evil together.
Before that time, the two were separate, and evil had only a
nebulous existence in potentia. While free choice did exist before
eating the fruit, evil existed as an entity separate from the
human psyche, and it was not in human nature to desire it. Eating
and internalizing the forbidden fruit changed this and thus was
born the yeitzer hara, the Evil Inclination
101 /lessons/lesson_ 1 - 3 .htm
Chaim Luzzatto (Hebrew: משה חיים
לוצאטו, also Moses Chaim, Moses Hayyim, alsoLuzzato) (1707-1746 AD), also known by
the Hebrew acronym RaMCHaL (or RaMHaL, רמח"ל),
was a prominent Italian Jewish rabbi, kabbalist, and philosopher.
Most of the material in this site refers to Ramchal's analysis.
1.3.1 – The Yetzer
ha-tov (also: "Yetzer Tov") and Yetzer
ha-ra (also: "Yetzer Hara")
Before we begin this next chapter, there are two points
that we should review:
Evil (deficiency) existed from the beginning of creation in perfect balance
Evil is anything that conceals God’s perfection
Ramchal explains how, before the "fall," the
physical and spiritual were "on a level playing field."
Neither had "an advantage." If this were the case, man
would have existed in a state where he would have been unable to
perfect himself. It would either be done apart from man (i.e., God
making us into "robots" with no free will), or it would
be impossible for man to do this (which would make God a bit of a
Evil, as Scripture states, is created and
not made. That is to say that God did not
actively make evil, but that it is a natural consequence of God's
concealment of His Presence in creation. It is this concealment
that gives man his "purpose" -- that is to try mankind,
so as to give them room for Divine service.
As Ramchal states, "Only man is placed
between perfection and deficiency, with the power to earn
perfection." This fact necessitates the existence of
Creation existed, prior to the fall of mankind, in a
state of balance between perfection and deficiency allowing man to
be situated between "good and evil," compelled towards
The purpose of "evil" was to provide Adam
with the opportunity to exercise free will. Without temptation,
the choice of good would have been axiomatic. With "just
enough" evil present in creation, Adam could have fulfilled
his intended purpose (as Ramchal stated in the previous chapter), "to
acquire perfection and avoid deficiency…"
As stated in our last lesson, "Adam and Eve did
not know either good or evil, as we now do,
before eating of the tree." That is to say that
"evil" was not a part of their psychological makeup -
they were pure of sin (i.e., they had no reason to conceal
themselves from God until after they ate of the tree). Another way
to consider this, is that evil was not "internalized within
them as it was after the fall." Man had, "the
power to incline himself in whichever direction he desired." He
was created with an inclination (or urge) to either good (the
yetzer tov) or evil (the yetzer hara) and had the power to choose
either side, and possess either one.
In this light one may view the yetzer hara as something
to be hated and despised, but this is not the case. In fact, the
yetzer hara was created not that man would succumb to it, but
rather that he would be strengthened by overcoming
"temptation" in order to gain perfection. Mankind's task
is to labor to eradicate imperfection from himself first, and
subsequently from the entire creation, as far as is in his power.3
Here are several interesting aspects to the Yetzer Tov and
The Yetzer Hara is not solely associated to what we would
"normally" consider as sin. Anything that we do for
ourselves ("self preservation," as opposed to Godly
service) is "driven" by our Yetzer Hara. This includes
"normal" activities such as working for a living,
building a shelter, seeking a mate, procreation, etc. These
functions are all part of this present life, and as by their
nature are not directly serving God. They are considered
"necessary evils" associated with our physical bodies.
There is an axiom that, "sleep is one-sixtieth of
death," which is based on this premise.
The purpose of the Yetzer Hara is to serve God – Both inclinations give us
"energy," and even the energy from the Yetzer Hara can
be channeled for Godly use. A modern analogy would be an athlete
who channels his negative emotional energy toward his sport, thus
improving his performance. A person with a strong Yetzer Hara has
a greater potential to do remarkable things for God over someone
with a "lesser" Yetzer Hara.
Many of the "great people" of the Bible had a "strong"
Yetzer Hara. One of the best examples is King David, who was a man
who enjoyed earthly pleasures. In Hebraic literature, David is
compared to Esau. Part of this comparison is that each man was
said to have been born with a "ruddy" complexion. (Ruddy
having to do with red -- the color of the "physical"
earth.) Whereas Esau was not able to channel the energy from his
Yetzer Hara to serve God – David was – so much so that he is
referred to as being "a man after God's own heart." (1
Samuel 13:14. Note also Paul's comments about himself in Romans
chapter 7 -- see below.)
The "energy" of the Yetzer Tov can be misdirected as well. For
instance, a person may have a great love and respect for the
treatment of animals. Because of this, they may read of the animal
sacrifices in the Tenakh and view them as being a "bad"
thing. Biblical examples of the "misuse" of the Yetzer
Tov would be David regarding his son Absalom, and Eli regarding
his sons. Both men "leaned too far to the right," and
failed to properly deal with situations that needed correcting.
Thus, we find instruction in God's Torah about not "turning to the
left" (Yetzer Hara), or "to the right" (Yetzer Tov),
but to seek out the proper balance in our lives (i.e., Deuteronomy
5:32; 17:11,20; 28:14) in order to move forward toward the
"image of God." This is by being a "hearer and
doer" of the Torah, praying without ceasing, and performing
acts of kindness.
1.3.2 – The dynamic between the
soul and the body –The soul and body are in a, "constant state of battle." Ramchal
says of man, "if he allows the physical to prevail…
then besides lowering his body, he also debases his soul. Such an
individual will be unfit for perfection, and will be kept far from
This reflects Paul’s message to the Romans, warning
them of the dangers of giving into the "flesh," (i.e.,
the physical) even to the point of "no return":
Romans 1:24-32 -Therefore God
also gave them up to uncleanness, in the lusts of their
hearts, to dishonor their bodies among themselves, who exchanged
the truth of God for the lie, and worshiped and served the
creature rather than the Creator, who is blessed forever. Amen. For
this reason God gave them up to vile passions. For even
their women exchanged the natural use for what is against nature.
Likewise also the men, leaving the natural use of the woman,
burned in their lust for one another, men with men committing what
is shameful, and receiving in themselves the penalty of their
error which was due. And even as they did not like to retain God
in their knowledge, God gave them over to a debased
mind, to do those things which are not fitting; being
filled with all unrighteousness, sexual immorality, wickedness,
covetousness, maliciousness; full of envy, murder, strife, deceit,
evil-mindedness; they are whisperers, backbiters, haters of God,
violent, proud, boasters, inventors of evil things, disobedient to
parents, undiscerning, untrustworthy, unloving, unforgiving,
unmerciful; who, knowing the righteous judgment of God, that those
who practice such things are deserving of death, not only do the
same but also approve of those who practice them.
Paul equates the "flesh" with the
Romans 8:13 - For if you live
according to the flesh you will die; but if by the Spirit you put
to death the deeds of the body, you will live.
Paul states very clearly that the "flesh" and
the "spirit" are in constant battle with one another.
Galatians 5:16-17 - "I say
then: Walk in the Spirit, and you shall not fulfill the lust of
the flesh. For the flesh lusts against the Spirit, and
the Spirit against the flesh; and these are
contrary to one another, so that you do not do the
things that you wish."
Paul describes even clearer the "war" that
occurs between the "flesh" and the "spirit"
(see Romans 7:14-25 for full text). He states that in his
"flesh" nothing good dwells." Paul further states,
"I find then a law, that evil is present with me," and
that, "I delight in the law of God according to the inward
man. But I see another law in my members, warring against the law
of my mind, and bringing me into captivity to the law of sin which
is in my members." Here is the basic "dilemma" as
Paul states, "So then, with the mind (that is the
"realm" of the soul/spirit) I myself serve the law of
God, but with the flesh the law of sin."
It is these "opposing forces" within himself
that draws Paul to the one conclusion that God intended for man to
make. That is the realization of man's true state, and his total
"dependence" (i.e., faith) on God. As Paul states,
"O wretched man that I am! Who will deliver me from this body
of death? I thank God--through Messiah Yeshua our Lord!"
The test of the righteous, provided by God's concealing
His Presence, affords for the dynamic of faith to operate. When
God constrains Himself, He leaves room for "doubt." The
Talmud refers to the Garden of Eden's "Tree of Knowledge of
Good and Evil" as "Ilana d'sfeika,'"
the "Tree of Doubt," since it was a mixture of good and
1.3.4 – The aspects of this world
and the World to Come – Creation was intended to be a magnificent
"garden" of harmony, containing those elements necessary
for mankind to bring it towards perfection.
With man in the role of the "gardener," he was to
actively "subdue and dominate" the physical, and by
doing so remove those aspects in creation that concealed the
presence of God.
This is reflected in the creation account:
Genesis 1:26,28 - Then God said,
"Let Us make man in Our image, according to Our likeness; let
them have dominion over the fish of
the sea, over the birds of the air, and over the cattle, over all
the earth and over every creeping thing that creeps on the
earth…Then God blessed them, and God said to them, "Be
fruitful and multiply; fill the earth and subdue
it; have dominion over the fish of the sea, over
the birds of the air, and over every living thing that moves on
Though creation existed prior to the fall in a perfect
balance of "physical" and "spiritual," Adam's
ultimate purpose was to "uproot" the physical and
partake of the spiritual. If this were the case, why then would
the spiritual not have been made more powerful than the physical?
As Ramchal states:
"…in light of man's true purpose and what God
desires of him, namely, that he earn perfection through his own
effort, it would not be good at all."
God did NOT require man's effort to perfect creation;
He could have brought creation into existence completely perfect
without any defect. However, God's desire was to bestow "the
greatest good" upon man, therefore, "His wisdom
therefore decreed that the nature of this true benefaction be His
giving created things the opportunity to attach themselves to Him
to the greatest degree possible."
To bring about the greatest "good possible"
for man, God created him with free will. As we have already
discussed free will cannot operate without the presence of choice
which enables man to "live by faith."
As Paul states:
"For the creation was subjected
to futility, not willingly, but because of Him who subjected it in
So it is not vanity that makes God require man's
effort; it is so man will willingly choose to "cleave"
to his Creator, having rejected physical pleasures for spiritual
1.3.6 – Mankind up to "the
As a "gardener," Adam was to toil, but only
to a minimal degree. This changed after the fall, when his
"workload" was increased (i.e., Genesis 3:17-19). Man is
not "totally depraved," as God told Cain (Genesis 4:7).
We all have the ability to choose between sinning (heading away
from perfection) and fleeing from sin (heading toward perfection).
The idea of God wishing for man to "work and
perfect himself" is found throughout Scripture.
Yeshua instructed his followers as follows:
Matthew 5:48 - Therefore you shall be
perfect, just as your Father in heaven is perfect.
Paul's letters to contained instruction in
"working out our salvation," "fighting the good
fight" and "departing from iniquity" in order to
become closer to God (perfecting ourselves):
Philippians 2:12-13 - Therefore, my
beloved, as you have always obeyed, not as in my presence only,
but now much more in my absence, work out your own salvation with
fear and trembling; for it is God who works in you both to will
and to do for His good pleasure.
1 Timothy 6:11-12 - But you, O man of God,
flee these things and pursue righteousness, godliness, faith,
love, patience, gentleness. Fight the good fight of faith, lay
hold on eternal life, to which you were also called and have
confessed the good confession in the presence of many witnesses.
2 Timothy 2:19-22 - Nevertheless the solid
foundation of God stands, having this seal: "The Lord knows
those who are His," and, "Let everyone who names the
name of Messiah depart from iniquity." But in a great house
there are not only vessels of gold and silver, but also of wood
and clay, some for honor and some for dishonor. Therefore if
anyone cleanses himself from the latter, he will be a vessel for
honor, sanctified and useful for the Master, prepared for every
good work. Flee also youthful lusts; but pursue righteousness,
faith, love, peace with those who call on the Lord out of a pure
The fact that mankind has "fallen" does not
make him powerless to uproot imperfection in himself and creation.
However, the measure to which he can obtain this
"perfection," has been severely restricted in this world
As Ramchal states in section 1.3.8, the amount of evil
in this world increased due to Adam's sin, and thus necessitates
the existence of another world, (Olam ha-Ba) where complete
perfection can be accomplished...................
Genesis 3:22-24 - Then the LORD God
said, "Behold, the man has become like one of Us, to know
good and evil. And now, lest he put out his hand and take also of
the tree of life, and eat, and live forever"-- therefore the
LORD God sent him out of the garden of Eden to till the ground
from which he was taken. So He drove out the man; and He placed
cherubim at the east of the garden of Eden, and a flaming sword
which turned every way, to guard the way to the tree of life.
Ramchal's words reflect what is written throughout the
"New Testament." There is a constant struggle against
sin that exists between the spiritual and the physical
"parts" of man (i.e., Romans 6:12-20, 12:21; Ephesians
6:10-18, 1 Timothy 5:20-24, 2 Peter 2:19-20, 1 John 5:4-5;
Paul wrote about this struggle with the Yetzer Hara and
Yetzer Tov in his own life, associating the former with "the
Romans 7:15-23 - For what I am doing, I
do not understand. For what I will to do, that I do not practice;
but what I hate, that I do. If, then, I do what I will not to do,
I agree with the law that it is good. But now, it is no longer I
who do it, but sin that dwells in me. For I know that in me (that
is, in my flesh) nothing good dwells; for to will is present with
me, but how to perform what is good I do not find. For the good
that I will to do, I do not do; but the evil I will not to do,
that I practice. Now if I do what I will not to do, it is no
longer I who do it, but sin that dwells in me. I find then a law,
that evil is present with me, the one who wills to do good. For I
delight in the law of God according to the inward man. But I see
another law in my members, warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my
Even the walls of the Temple were considered as being a
"necessary evil" in that while they
"contained" the presence of God, they also
"restricted" it. (Hence the reason there is no more
Temple in the World to Come - i.e., Revelation 21:22.)
There is therefore a necessary aspect to
"evil" (in the sense given above), which includes
anything God Himself establishes for His ultimate purpose.
Again we refer to Isaiah's words:
Isaiah 45:7 - I form the light, and
create darkness: I make peace, and create evil: I the LORD do all
The concept of evil coming "indirectly" from
God (who is not evil Himself, nor does He create "evil
things" as people often think of "evil things"), is
troublesome for some. Nonetheless, it is true, as there is but One
Creator, and it is He who restricts His light in people and in
situations to bring about His desired result. In Hebraic writings
this is often called the "right hand" (merciful) and
"left hand" (judgmental) of God.
“Oh children of Adam! Let
not shaytan deceive you, as he got your parents [Adam and Hawwa]
out of Jannah, stripping them of their garments to show them their
private parts. Shaytan
and his tribe certainly see you from where you cannot see them.
Indeed, We made the shayaateen (devils) friends of anyone
who disbelieves.” [Koran Surah
Al-A’raf 7: 27]
THE CHOICE : YOU
WILL BE LIKE GODS
Tempted by serpent, Eve ate of the fruit, and she then
persuaded Adam to eat of the fruit. Adam and Eve violated the
commandment not to eat of the tree of the knowledge.
They have now made the choice of living using their knowledge
refusing to live with faith alone.
there is more to it. Reread
the passage again.
3:4-7 "Then the
serpent said to the woman,
“You will not surely die.
For God knows that in the day you eat of it your eyes will be opened,
and you will be like God,
knowing good and evil.”
Adam was created only a little lower
than Elohim. Here are
For thou hast made him a little lower than the angels, and hast
crowned him with glory and honour.
However, the majority of modern
versions tell us that Adam was made a little lower than God
himself. After all after the unique Son of God who was
co-substantial with God the Father and God the Son, the unique
created Son of God who was the image and likeness of God was Adam.
ASV For thou hast
made him but little lower than God, And crownest him with glory
RSV Yet thou hast
made him little less than God, and dost crown him with glory and
You made him a little lower than the heavenly beings...
temptation presented was that Adam who was the paragon of creation
who was created only a little lower than the God, the Vice Regent
of God would also have the status equal to God,
"like God", who was able to make the physical
laws for the world and control it. Then instead of taking the
absolute standard from “what is God” and his character and
will to that of “What is that I want”, “I make the rule”,
I am the absolute”.
Brahmasmi = In me is Brahman: interpreted as I am Brahman = I am
the Supreme God
The Christian teaching is that every individual is part of God and
God is imminent or inside every man. But God transcend cosmos.
Kadavul (I am God)
Tvam Asi (Sanskrit: तत् त्वम् असि
a Sanskrit sentence,
translated variously as "That art thou," "That thou
art," "Thou art that," "You are
that," or "That you are," is one of the Mahāvākyas
(Grand Pronouncements) in Vedantic Sanatana Dharma which according
to the Advaita introduced by Sankara identifies man with the
ultimate reality and truth which exactly was the Adamic Fall.
However later reformers
tried to correct this heresy by interpreting this mahavakya in
- oneness in "essence" between 'tat' and individual
self; but 'tat' is the whole and self is a part.
• Vishishtadvaita -
identity of individual self as a part of the whole which is 'tat',
• Dvaitadvaita -
equal non-difference and difference between the individual self as
a part of the whole which is 'tat'.
• Dvaita of
Madhvacharya – insisted as the real mahavakya as “Sa atma- a
tat tvam asi” or “Atman, thou art not that”. In refutation
of Mayavada (Mayavada sata dushani), text 6, 'tat tvam asi"
is translated as "you are a servant of the Supreme
• Acintya Bheda
Abheda - inconceivable oneness and difference between individual
self as a part of the whole which is 'tat'.Thus in the historical
development of St.Thomas Christianity, Sankara brought in the
heresy of Advaita which separated from historical Thomas
Christians to form modern Hinduism.
"So when the woman saw that
the tree was good
for food, that it was pleasant to the eyes, and a tree desirable to make one wise,
she took of its fruit and ate. She also gave to her husband with
her, and he ate.
Then the eyes of both of them were opened"
It seems to say they realized
that they were Gods
So the essential sin was an attempt to usurp power -
an assertion of self. The
significance of this is not usually understood by the theologians
because of the lack of understanding of the relation between the
creation and God.
Many theologians argue that God cannot have any
material part. The
question then will be, how did this matter come into existence and
where does it exist. If
originally God alone existed matter when created should be part of
God or it existed within the body of God which he created himself.
Within this body God created various organisms. According
to Kabbalah, humankind is like a group of cells. Each person in
fact this includes all living creatures whatever realm (material,
Mental, Spiritual or Divine) represents a cell or an organ or a
part of the body of God. This
picture is reflected in the concept of Church as the body of
Christ and form a vital part of the theology of Paul.
Adam Kadamon, was originally a unified being
consisting of all creation. The
health of the Adam Kadamon depended on the synchronized
functioning of each part of the body.
When one organ refuse to acknowledge the orders of the
brain and start reproducing themselves to get advantage over
others we have a cancer growth.
Cancer is a class of diseases characterized by
out-of-control cell growth. Cancer
harms the body when damaged cells divide uncontrollably to form
lumps or masses of tissue called tumors (except in the case of
leukemia where cancer prohibits normal blood function by abnormal
cell division in the blood stream). Tumors can grow and interfere
with the digestive, nervous, and circulatory systems, and they can
release hormones that alter body function. Tumors that stay in one
spot and demonstrate limited growth are generally considered to be
More dangerous, or malignant, tumors form when two
a cancerous cell manages
to move throughout the body using the blood or lymph systems,
destroying healthy tissue in a process called invasion
that cell manages to divide and grow, making new blood vessels
to feed itself in a process called angiogenesis.
When a tumor successfully spreads to other parts of
the body and grows, invading and destroying other healthy tissues,
it is said to have metastasized. This process itself is called
metastasis, and the result is a serious condition that is very
difficult to treat. In a selfish world, as time goes on the life
of individuals becomes a living hell.
Cancer is ultimately the result of cells that
uncontrollably grow and do not die. Normal cells in the body are
programmed today by God to follow an orderly path of growth,
division, and death. Programmed cell death is called apoptosis,
and when this process breaks down, cancer begins to form. Cancer
disregards this order from the brain and continue to multiply.
Unlike regular cells, cancer cells do not experience
programmatic death and instead continue to grow and divide. This
leads to a mass of abnormal cells that grows out of control which
eventually lead to the death of the host..
Thus the peculiarity of cancer is that it kills all
the living organisms in its host and in that process kills itself.
In order that the whole creation to be preserved, God had
to get involved to curb the sin and its consequent pain and
of the whole creation in all dimensions eventually getting
corrupted and live eternally in pain, the damaged cell is
programmed to die.
Hell was created by Adam and Eve by their
disobedience. May it was some other creature who fell into
selfishness and sin in the cosmos before Adam.
This selfish act is what the Bible call ‘Sin”.
Romans 6:23: For the wages of sin is death, but the
gift of God is eternal life in Christ Jesus our Lord.