From the author:

“The gatekeepers are determined to demonize this writer with stigmas such as “holocaust denier” and “anti-semite.” These scurrilous libels are devices for intimidating potential readers, colleagues and supporters, and limiting the exchange of knowledge between a scholar and fellow truth-seekers. My authentic views are as follows: Judaic people suffered severe and unconscionable persecution during World War II, including mass murder at the hands of the Nazis. I deplore these crimes and the criminal Nazi ideology which inspired and directed them. At the same time, it is necessary to have the courage to point out the many parallels between Nazi ideology and the Israeli Zionist ideology which is engaged in the on-going dispossession and murder of Palestinians.”

purple rose2

Me: I am not promoting Hoffman nor his work.  And I am not suggesting Judaism’s “version” is fractured.  I did, however, find the following excerpt very interesting and wanted to share.

BTW, THIS is what piqued my interest:

  1. Edgar Cayce and the Kabbalah: Resources for Soulful Living – Page 105 – Google Books Result
    John Van Auken – 2010 – Body, Mind & Spirit

    (Genesis 3:23–24) Actually, there is no interpretation for the Hebrew term et because it is not really a word; it is simply an accusative particle of the sentence with


Judaism’s Fractured Version of Adam, Eve and the Garden by Michael Hoffman

Examples of nullification of the Biblical text and the substitution of

rabbinic glosses for the Word of God are vast. For purposes of illustration, let

us start at the beginning. According to the rabbis, the plain meaning printed

in the Genesis text, when taken literally, is wrong. The rabbis teach that the

description in Genesis of Adam’s transgression — as having eaten the fruit of

the Tree of the Knowledge of Good and Evil — is erroneous, and that the

Genesis text in actuality “conceals his true sin.” This rabbinic tradition is

presented gingerly and fleetingly in the commentary on Genesis 2: 16-17 in

The Jewish Study Bible: “Knowledge of good and bad may be a merism, a

figure of speech, in which polar opposites denotes a totality…” This is The

Jewish Study Bible’s veiled allusion to the Kabbalistic rabbinic teaching


160 Ibid., pp. 130 & 133.

161 Cf. Rabbi Moses ben Jacob of Coucy, introduction to Sefer Mitzvot Gadol (Munkacs, 1905); Rabbi Immanuel Aboab, Nomologia (Amsterdam, 1727), 2:19.




about the Genesis account of Adam and Eve; that is: this “figure of speech”

good and evil, i.e. “good and bad,” is a code for the Shekhinah and the Tiferet.

According to Judaism, without having access to the esoteric knowledge of the

rabbis, the Book of Genesis cannot be understood. The plain meaning can

only mislead. This exegetical principle of the necessity of rabbinic mediation

for comprehension of Scripture, and its certain misinterpretation without

such mediation, is applied throughout Judaism’s encounter with the Bible.

This is priestcraft.


“In the Zohar, the exact nature of Adam’s sin is a tightly guarded secret;

the Biblical account of the Garden story is seen as hiding the true

meaning.”162 Adam conversed with Rabbi Shimon ben Yohai; “Adam sat by

me and spoke to me and asked that his sin not be revealed to the whole

world, apart from what the Torah says of it, and that it should remain

concealed with the Tree of the Garden of Eden. But I told him that the

companions had already revealed it. And he said, ‘Whatever the companions

have revealed among themselves is good and proper, but not the rest of

mankind.’ What is the reason for this? The Holy One, blessed be He, is

concerned for His own honor and does not wish to publicize Adam’s sin,

except in respect of the tree from which he ate. But the Holy One, blessed be

He, revealed it to me, by the Holy Spirit, and to the companions, so that they

might discuss it among themselves, but not to the younger companions or to

those who are still to come into the world.” (Zohar Hadash, Bereshit 18d-19a,

Midrash ha-Ne’elam).


The tightly guarded secret behind what true Christians believe to be the

literal truth of Genesis, but what is in fact, according to the rabbis a mere

Biblical “figure of speech” (the Tree of the Knowledge of Good and Evil),

centers on the spirit-force personified in Judaism as the goddess known as


162 The Zohar (Pritzker Edition), vol. I, p. 298.




Shekinah.163 It is the doctrine of Orthodox Judaism that, “Adam’s secret sin”

consisted of having divided the unity of the goddess Shekinah as she

inhabited Eden with her supernatural male consort, the Tiferet. The unity

of the Skekhinah and the Tiferet that was formerly above duality (above good

and evil) in the “Ten Sefirot,” became, through Adam, a duality of polar

opposites, and the “knowledge” obtained by Adam in the Garden was sorcery.

The Babylonian Talmud claims that the forbidden tree in the Garden

from which Adam ate was a fig: “Rabbi Nehemiah holds that the tree of

which Adam ate was the fig tree” (BT Berakoth 40a). The Kabbalah teaches

that the leaves of this fig tree conveyed powers of sorcery and magic (Zohar

1:56b Bereshit). Consequently, in the rabbinic mind, the aprons worn by

Adam and Eve, being made from the leaves of the fig tree, were garments

that gave the wearers magical powers. These aprons made from fig leaves

had the power to give the bearer the ability to enjoy “the fruits of the worldto-

come” in the here-and-now. (BT Bava Metzia 114b). It is with this rabbinic

understanding that Freemasons and Mormons wear these aprons in their

own rituals.164


The Zohar states that by black magic Adam cut in half the divine unity

of the god and goddess. Adam was formerly a giant, but after his sin his

physical proportions were shrunk by God and “his erect stature diminished

by one hundred cubits.” (Zohar 1:53b). In the fertile rabbinic imagination,


163 “Her ways are delightful ways, her paths all lead to contentment. She is a tree of life for those who hold fast to her…” Proverbs 3: 17-18. This passage extolling wisdom would seem, superficially at least, to be a possible allusion to the rabbinic understanding of the secret identity of the Edenic Tree of Knowledge as the female Shekhinah. The commentary on this passage in the New Jerusalem Bible cites the text in Genesis which mentions the Tree (Genesis 2:9). But is the “her” of Proverbs 3 a goddess, or rather the spirit of divine wisdom that can be likened unto a woman filled with wisdom, the archetype of which is found in Genesis 3:15? Proverbs 8 has more feminine metaphors personified as Wisdom, “… these passages dealing with wisdom can be fittingly applied to the Lord Jesus since the New Testament refers to him as Wisdom (Matt. 11:19; Luke 11:49; I Cor. 1:24, 30; Coloss. 2:3)… The Christian Church has consistently regarded this… as referring to Jesus Christ.” (William MacDonald, Believer’s Bible Commentary (1995) p. 811.


164 Cf. John L. Brooke, The Refiner’s Fire: The Making of Mormon Cosmology (Cambridge

University Press, 1994) and Lance S. Owens, “Joseph Smith and Kabbalah: The Occult

Connection,” in Dialogue: A Journal of Mormon Thought, Fall 1994. Smith enraged his brother Freemasons by incorporating secret Kabbalistic rituals in Mormon ceremonies. His occult church was seen as a growing rival to masonic power. In Carthage, Illinois in 1844, he was surrounded by a masonic mob (almost always described by establishment historians generically, as simply “a mob”), and out of awareness of its masonic personnel, Smith made the gesture of the masonic signal of distress, and shouted the code words, “Will no one help the widow’s son?” Faithful to their orders however, his erstwhile masonic-assassin brethren killed him on the spot. Cf. E. Cecil McGavin, Mormonism and Masonry (Bookcraft Publishers, 1956).




most of the Book of Genesis, when taken literally, is misleading. In Zohar

1:36a Bereshit, an account is given of the temptation of Eve in Genesis 3: 4-6:

“Eat from it and you will really be like Elohim, knowing good and evil.” After

quoting this text, the Zohar reports that “Rabbi Yehudah said, This is not

what the serpent said. For if he had said, ‘With this tree the Blessed Holy

One created the world,’ it would have been a correct statement. What the

serpent said was actually this: ‘The Blessed Holy One ate from this tree and

then created the world… Eat from it and you will be creating worlds.”


  1. Eucharist and Jewish Trad 3 – Association of Hebrew Catholics

    Kabbalah teaches that this mystical union between Matronita (Shekinah) and Tiferet is called the Sacred Apple Orchard and it produces the human souls of the 

  2. Behold Thy Mother, Part 1

    The clause would then read, ‘which is called holy [tent].  as it represents the dwelling place of the Holy Shekinah who is Herself termed Feminine. …. “Since there is no difference between either sex in Christ, then we see that women as well …… In the divine world it represents the FEMININE principle, while Tiferet (the sixth