Psalms 110:6: The Tree of Souls.

[John D. Brey]

The quotation found in Howard Schwartz', Tree of Souls, requires some explanation and clarification. In the NT, Jesus is referred to as the veil in the holy temple (the "paroket") separating the holy place from the most holy place. This veil, paralleling the virginal veil of the bride, is torn, at his death, allowing the souls hidden there (the heavenly realm) since "before the foundation of the world" to be freed to enter into the temporal dimension.

We were chosen in him ["in Christ"] before the καταβολης of the world so that we might be holy and pure before him in love since we were predestined as the adopted children of Jesus Christ.

Ephesians 1:4-5.​

Whereas the Talmud, and Rashi, speak of these sacred souls being created after the six days of creation, Paul says they were created prior to the katabole (casting down) of the creation. Paul's statement adheres to the "gap" theology that sees a fall occurring between the initial creation of the all things ----in perfection (Genesis 1:1) ----followed by "chaos" (between verses 1 and 2 of Genesis chapter one) after which the six days of creation restore the earth to some semblance of its pre-catastrophic state. In Paul's theology, the souls in the tree of soul were in him, "in Christ" waiting to be born prior to the catastrophe that's labeled the "falling down" (katabole) of the world. Paul is saying that the souls stored in the tree of souls were stored there from the beginning of creation and not afterward. They were created simultaneous to prelapsarian-Adam (Adam Kadmon), and not after the fact (ala the Talmud).

Paul's concept of "adoption" into Christ implies that those who are born into the fall by means of being conceived through phallic-sex, fleshly being, are, by means of rebirth, adopted into the family of God and immediately given one of the souls stored in the Guf, the tree of souls, from before the "foundation" (katabole) of the world. The Christian is born the first time into, and through, the original sin of phallic-sex, so that they must be adopted into the body of Christ, the family of God, and given a new soul through some mechanism distinct from the phallic-sex that entered them into the realm of the dead.

​

All souls were originally included in Adam's soul. After Adam was created, God showed him all the souls contained within his soul, and all the future generations that would follow. Thus Adam is the source of all souls. That is why on Rosh ha-Shanah, the day that Adam was created, the entire world is judged, for Adam contained within him all the souls of mankind.

Howard Schwartz, The Tree of Souls, p. 162.​

Christianity fancies messiah a high priest in the order of Melchizedek in that he offers himself for the sins of all mankind thereby redeeming all of mankind who are able to be redeemed. Nevertheless, doctrinally speaking, there's a fundamental distinction between the salvation procured for the post-lapsarian souls of fallen Adam, versus the souls that were "in Christ" before the falling down of Adam and the world. These souls, or rather those who receive these souls, are, to Christ (messiah) as are those pagans born through jus primae noctis to the tribal lord: they are Christ's own offspring given a new soul just as surely as they acquired their first soul from their human father; they're priests (firstborn sons) of Christ, messianic-priests, making up a kingdom wholly of priest.

Whereas those not receiving one of these holy souls can be redeemed, i.e., their original soul can be redeemed (and thus revived after death), they are not any of them heavenly priests even if they serve in the Levitical priesthood of Israel. Only the souls (and they are numbered) coming from heaven, through the torn curtain of his body, return to the place of their genesis upon death.



John

 

[John D. Brey]

All souls were originally included in Adam's soul. After Adam was created, God showed him all the souls contained within his soul, and all the future generations that would follow. Thus Adam is the source of all souls. That is why on Rosh ha-Shanah, the day that Adam was created, the entire world is judged, for Adam contained within him all the souls of mankind.

Howard Schwartz, The Tree of Souls, p. 162.​

Christianity fancies messiah a high priest in the order of Melchizedek in that he offers himself for the sins of all mankind thereby redeeming all of mankind who are able to be redeemed. Nevertheless, doctrinally speaking, there's a fundamental distinction between the salvation procured for the post-lapsarian souls of fallen Adam, versus the souls that were "in Christ" before the falling down of Adam and the world. These souls, or rather those who receive these souls, are, to Christ (messiah) as are those pagans born through jus primae noctis to the tribal lord: they are Christ's own offspring given a new soul just as surely as they acquired their first soul from their human father; they're priests (firstborn sons) of Christ, messianic-priests, making up a kingdom wholly of priest.

Whereas those not receiving one of these holy souls can be redeemed, i.e., their original soul can be redeemed (and thus revived after death), they are not any of them heavenly priests even if they serve in the Levitical priesthood of Israel. Only the souls (and they are numbered) coming from heaven, through the torn curtain of his body, return to the place of their genesis upon death.

God has a tree flowering souls in Paradise. The angel who sits beneath it is the Guardian of Paradise, and the tree is surrounded by the four winds of the world. From this tree blossom forth all souls, as it is said, "I am like a cypress tree in bloom; your fruit issues forth from Me" (Hos. 14:9). And from the roots of this tree sprout the souls of all the righteous ones whose names are inscribed there.

Ibid.​

The idea that these sacred souls come from a tree is naturally based on the idea that it's the tree of life. But it goes deeper than that since throughout the Tanakh and the Talmud the tree metaphor is related to concepts outside of even the tree of life:

According to the Talmud, Yevamot 62a, the Messiah will not come until the Guf is emptied of all its souls. In keeping with other Jewish legends that envision souls as bird-like, the Guf is sometimes described as a columbarium, or birdhouse.

Wikipedia, Guf.​

Jesus of Nazareth was nailed to a man-made tree which was situated above a "skull" גלגלת which is to say on Golgotha. For Christians this is the tree of life, the tree where their second soul came from. Golgotha is the "corpse" or "skull" associated with the store of sacred souls come from the Father above. Ironically, numerous Medieval crucifixion depictions show Adam's skull beneath the cross such that "Golgotha" the "skull" represents the bones, skull, marrow, DNA, of the first Adam, out of which sprouts the tree of life directly above Golgotha. Jesus is fancied Adam's true, prelapse firstborn, with Cain his postlapse second born. Jesus possesses the DNA of Adam, without the taint, original sin, or evil inclination, that comes through the phallus. Consequently, Jesus is born apart from the phallus by means of his virgin birth.

מלא גיויות ["filled with" מלא "corpses" גיויות] cannot very well be interpreted as the predicate of the subject to which ידין ["he shall judge"] refers. For even if we might conceive of a judgment in terms of blood and horror, we could hardly say of a judge that he is "filled with corpses" or "cadaverous" in that sense of the word.

The Hirsch Tehillim.​

Rabbi Hirsch and Ibn Ezra, et al., are clear that Psalms 110:6 imply that messiah will come to judge the nations filled with, as, or accompanied by, a corpse, corpses, or resurrected corpses (spiritual bodies). Nevertheless, they envision exegetical work-arounds that work around the literal text since they can't fathom how it could be literally interpreted. And yet when it's interpreted literally, the second part of verse six lends itself to the literal interpretation of the first part of the verse:

He crushed the head on a great land.

Judaica Press, The Book of Psalms, 110:6.​

Interpreted literally, without exegetical work-arounds that work around the literal meaning of the text, the entire verse reads:

He shall judge the nations accompanied by the spiritual bodies acquired at the place of the skull [מחץ ראש "wounded head"] overlooking the great land [and city Jerusalem].​

John

 

[paarsurrey]

God has a tree flowering souls in Paradise. The angel who sits beneath it is the Guardian of Paradise, and the tree is surrounded by the four winds of the world. From this tree blossom forth all souls, as it is said, "I am like a cypress tree in bloom; your fruit issues forth from Me" (Hos. 14:9). And from the roots of this tree sprout the souls of all the righteous ones whose names are inscribed there.
Ibid.​

The idea that these sacred souls come from a tree is naturally based on the idea that it's the tree of life. But it goes deeper than that since throughout the Tanakh and the Talmud the tree metaphor is related to concepts outside of even the tree of life:

According to the Talmud, Yevamot 62a, the Messiah will not come until the Guf is emptied of all its souls. In keeping with other Jewish legends that envision souls as bird-like, the Guf is sometimes described as a columbarium, or birdhouse.
Wikipedia, Guf.​

Jesus of Nazareth was nailed to a man-made tree which was situated above a "skull" גלגלת which is to say on Golgotha. For Christians this is the tree of life, the tree where their second soul came from. Golgotha is the "corpse" or "skull" associated with the store of sacred souls come from the Father above. Ironically, numerous Medieval crucifixion depictions show Adam's skull beneath the cross such that "Golgotha" the "skull" represents the bones, skull, marrow, DNA, of the first Adam, out of which sprouts the tree of life directly above Golgotha. Jesus is fancied Adam's true, prelapse firstborn, with Cain his postlapse second born. Jesus possesses the DNA of Adam, without the taint, original sin, or evil inclination, that comes through the phallus. Consequently, Jesus is born apart from the phallus by means of his virgin birth.

מלא גיויות ["filled with" מלא "corpses" גיויות] cannot very well be interpreted as the predicate of the subject to which ידין ["he shall judge"] refers. For even if we might conceive of a judgment in terms of blood and horror, we could hardly say of a judge that he is "filled with corpses" or "cadaverous" in that sense of the word.
The Hirsch Tehillim.​

Rabbi Hirsch and Ibn Ezra, et al., are clear that Psalms 110:6 imply that messiah will come to judge the nations filled with, as, or accompanied by, a corpse, corpses, or resurrected corpses (spiritual bodies). Nevertheless, they envision exegetical work-arounds that work around the literal text since they can't fathom how it could be literally interpreted. And yet when it's interpreted literally, the second part of verse six lends itself to the literal interpretation of the first part of the verse:

He crushed the head on a great land.
Judaica Press, The Book of Psalms, 110:6.​

Interpreted literally, without exegetical work-arounds that work around the literal meaning of the text, the entire verse reads:

He shall judge the nations accompanied by the spiritual bodies acquired at the place of the skull [מחץ ראש "wounded head"] overlooking the great land [and city Jerusalem].​

John

" God has a tree flowering souls in Paradise."

Did Yeshua-the Israelite Messiah say about it, please?
If yes, then kindly quote from him, please. Right?

Regards