Transcription
Shalom everybody. Today's video will be different than my usual videos. This video is by request. I received many requests to cover the subject of a very esoteric tradition regarding an alternative understanding to the story of Adam and Eve in the Garden of Eden. This story explains how Adam and Eve ate and killed and cooked the baby of samel. That being said, let's begin.
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The source of our story will come from The Legend of the Jews. The Wikipedia article here states, "The Legends of the Jews is a chronological compilation of aggadah from hundreds of biblical legends and midrash." Our source for today will come from Book One, Chapter Four. You can find a link to it here on Safaria. And once we're on Safaria, we want to go to line 28 onwards, and we'll read the story of the holy book. Seeing as I have a copy of The Legend of the Jews in physical form, we'll read it from here. For all those that want to look into this matter deeper, I will leave a link to the Safaria section in the comment section down below.
Book One, Chapter Four, Section: The Holy Book
Great wisdom was needed for building the ark, which was to have space for all beings on Earth, even the spirits. Only the fishes did not have to be provided for. Noah acquired the necessary wisdom from the book given to Adam by the angel Raziel, in which all celestial and all earthly knowledge is recorded.
While the first human pair were still in Paradise, it once happened that Samel, accompanied by a lad, approached Eve and requested her to keep a watchful eye upon his little son until he should return. Eve gave him the promise. When Adam came back from a walk in Paradise, he found a howling, screaming child with Eve, who, in reply to his question, told him it was Samel's. Adam was annoyed, and his annoyance grew as the boy cried and screamed more and more violently. In his vexation, he dealt the little one a blow that killed him. But the corpse did not cease to whine and weep, nor did it cease when Adam cut it up into bits to rid himself of the plague. Adam cooked the remains, and he and Eve ate them.
Scarcely had they finished when Samel appeared and demanded his son. The two malactor tried to deny everything. They pretended they had no knowledge of his son. But Samel said to them, "What, you dare tell lies? And God in times to come will give Israel the Torah, in which it is said, 'Keep thee far from a false word.'" While they were speaking thus, suddenly the voice of the slain lad was heard, proceeding from the heart of Adam and Eve, and it addressed these words to Samel: "Go hence! I have penetrated to the heart of Adam and the heart of Eve, and never again shall I quit their hearts, nor the hearts of their children or their children's children, until the end of all generations."
Now, how can we have such a bizarre story regarding Adam and Eve eating the baby of Samel? Well, our first key to understanding the secret rendition is that it is written, "Man is a tree, and the fruit of man is a baby." Therefore, the fruit of the tree was a baby. They ate from the Tree of the Knowledge of Good and Evil. If man is a tree, the fruit, therefore, was a child. Hence, we have our first key.
Our second key comes from the fact that Samel's child, after having been killed and cut into pieces and cooked and eaten, entered into the heart of the human being. This is identified by the yetzer hara, or evil inclination. The heart is precise because it is written, "To love the Lord with all of your heart." The word "heart" in Hebrew has two letter bet, and our sages say that this signifies the yetzer hara and the yetzer tov, for we have two hearts: a good heart and an evil heart.
Let us go into deeper levels as to the understanding of what we just read and a secret tradition that goes into werewolves, vampires, and more. Again, returning to Safaria, when discussing the topic of werewolves, we read, "Benjamin is a ravenous wolf in the morning he consumes the foe, and in the evening he divides the spoil." Rashi's commentary from Rav Naftali Zvi Yehuda Berlin says the following: "Benjamin was a ravenous wolf who would occasionally maul people. And when the time came for him to turn into a wolf, as it is written, 'Benjamin is a ravenous wolf' (Genesis 49:27), if he was with his father, he could rely on a physician, and in that merit would not turn into a wolf. Thus it says, 'And if he leaves his father, he will die' (Genesis 44:22). That is to say, if he separates from his father, he will turn into a wolf and attack people on the way, and anyone who encounters him will kill him."
It continues, "There is a type of wolf that is called a loup-garou, a werewolf, which is a person that changes into a wolf. When it changes into a wolf, his feet emerge from between his shoulders. And so too with Benjamin, he dwells between the shoulders" (Deuteronomy 33:12). The solution for dealing with this wolf is that when it enters a house and a person is frightened by it, he should take a firebrand and thrust it around, and he will not be harmed. And so they would do in the temple each day, they would throw the ashes by the altar, as it is written, "And you shall place it by the altar" (Leviticus 6:3). And so is the norm with this person whose offspring turned into wolves, for a werewolf is born with teeth, which indicates that it is out to consume the world. Another explanation: a werewolf is born with teeth to show that just as this is unusual, so too he will be different from other people. And likewise, Benjamin ate his mother, who died on his account, as it is written, "And it was as her soul left her, for she was dying, and she called his name, 'The son of my affliction'" (Genesis 35:18).
It continues, "This secret reading links werewolves to an arcane element of the temple service or the offering of ashes, just as according to Leviticus 6, the priest would ceremonially collect and dispose of the ashes of the altar itself, located in the territory of Benjamin. One who is confronted by a werewolf should utilize ashes as a means of defending himself." The poetic commentary reinforces this linkage between werewolves and the Tribe of Benjamin by immediately pointing out that Benjamin ate his mother, who died, as it says, "As she breathed her last breath, for she was dying, she called his name, 'Son of my affliction'" (Genesis 35:18). And again here, "like the ravenous wolf" (Genesis 49:27) and like contemporary werewolves, Benjamin metaphorically devoured his mother, who died while giving birth to him. That Benjamin's mother's name was Rachel, Hebrew for "sheep," the prey of wolves, no doubt lent credence to this reading of the verse.
Eleazar of Worms, period 1176-1238, in his Sefer Ha-Rodef, Volume 2, says the following: "Al that 'tzelem' is in the Albam system. Therefore, those people who change into wolves were created as such from the six days of creation and do not return to their earlier state until they have eaten the blood of a man or a woman." This is in regards to a commentary of Genesis 2:28. The word "tzelem" is image, and he's saying in the Albam cipher, "zehv" means wolf, thus we see the words here found in Genesis 1:27.
In the image of Eleazar of Worms, it stated that "tzelem" in the Albam cipher is "zehv," or wolf, hinting to a werewolf. Thus, we have a better secret understanding about the nature of Adam. Adam, according to this secret tradition, was a werewolf, and the consumption of flesh caused him to return to his normal state, as it was just stated. This entirely links to what we just read regarding the tradition that they ate Samel's baby. Again, this also hints to the Tree of the Knowledge of Good and Evil. Why? Because accordingly, "bet tzelem" here is the secret of a werewolf, "zehv." If this is the case, then when Adam and Eve ate the fruit of the Tree of the Knowledge of Good and Evil, or an example, the baby of Samel, in this case, Samel being identified here with the Tree of the Knowledge of Good and Evil, and the fruit of the tree being identified as the baby, their eyes were opened, and they knew they were naked. They were naked because they transformed back into a human being after consuming the flesh.
Now, the Divine well on this matter goes much deeper, because our next character we find is Cain. It is important to note that the numerical value of the word "tzelem" is 160. That would be 90 + 30 + 40. This is the same numerical value as the word "Cain." Cain is also a value of 160. Kof is 100, Yud is 10, and Noon is 50. The same value as the word "tzelem." And again, "tzelem" in Albam is "zehv," which was the werewolf. Therefore, what does Cain do? Well, he kills his brother. He rises up upon him in a field, and it does not exactly explain how he actually kills his brother. The Zohar says that he actually went about biting Abel's body like a snake, biting him all over. This aligns with what we've just discussed regarding the werewolf.
Now, the squaring of Cain's name with the letters is the numerical value of Esau. Esau, being the brother of Jacob, was also born ruddy. And what did he do? He was a hunter of the field. It is known that Esau killed Nimrod, or Nebuchadnezzar, as it was stated that he was a mighty hunter. And our sages state, and the Zohar states, that he killed him in the field and took from him the garment of Adam. Thus, seeing the exact same scenario rise again, an example, the killing of, but possibly also the consumption thereof. In fact, the story gets a little strange because Esau asks him for red, red soup. Now, here where it says, "And Esau said to Jacob, 'Give me some of that red stuff to gulp down, for I am famished.'" It says "me." Notice the word "Adam," or man, is mentioned twice. So that the word "red stuff," which is usually "adom," an example, red, here is using the term "adam." Why is it using the term "adam"? It could be insinuated that Jacob knew Esau was a werewolf, and the soup that he prepared for him was made out of a man, an example, to return him back to his initial state, just as later would be with his son Benjamin, who was a ravenous wolf as well. Thus, the term "red, red soup" could be understood as "Adam, Adam soup," or "man, man soup."
And the Divine well goes even deeper when we take the aforementioned information and apply it to the story in the Book of Judges, in which all the tribes come against the Tribe of Benjamin. If this be the case, then this would be the first great werewolf war. In fact, this symbolism of the werewolves has been associated with royalty throughout the ages and throughout history. The same symbolism of the wolf, as well as human consumption, is to be found amongst the ancient Greeks and the ancient Romans. We see amongst the Romans their founders, Romulus and Remus. The founders of Rome were reared up by a wolf. Again, we see this symbolism amongst the royals and amongst the great founders here of course, Rome. It is important to understand that Rome is called Edom, and Edom is associated specifically with Esau. Therefore, the symbolism of Romulus and Remus being raised up by a she-wolf is very intentional and very esoteric.
Furthermore, we see it amongst the Greeks. Amongst Lycaon, the king of Arcadia. This particular king, due to his horrific deeds and trying to trick the gods into eating something they should not be eating, accordingly was transformed into a wolf, a wolf-man, or a werewolf, from which we get the term lycanthropy. Lycanthropy is the term used to describe a werewolf.
Now, concerning what we've learned and returning back to them being made "bet tzelem," Rav Eleazar of Worms mentioned that the werewolves were created on the sixth day. It is precisely the sixth day that humankind was created. Of course, one last thing must be addressed. According to this very esoteric tradition, we must understand here, we would say, "And God created humankind in the divine image." But it actually says, "V'Elohim." The importance of this is that the name YHVH is not mentioned here, but rather the name of Elohim. Thus, in all of these places, YHVH is not mentioned during the acts of creation, but the name Elohim is used, which is different. It should be understood that Elohim is the name of Hashem for the sphere of Gevurah. It also shares the same ordinal value as Samel, as pointed out in Tikunei Zohar. Thus, the man here is not created in the image of YHVH under this rendition, but is created in the image of Elohim.
Now, this matter is briefly touched upon in Likutim. I will share with you all the page for those of you that would like a free PDF copy. During the opening segment of this particular video, a QR code is displayed. Simply scan the QR code, and you may download a PDF of the entire Sefer for free, found on pages 710 and [Music] 711, ending on page 712. We find the keys that were covered in this video. With that being said, we have entered into a very, very deep and esoteric matter, which could lead one down a very deep rabbit hole, covering all of the bizarre symbolism that we find in certain places. Perhaps then again, there will be another video done in the future regarding this very matter. But for now, that is all. Shalom. Shalom.