Concealed also beneath the literal survey of the creation of the material world lies the esoteric story of the creation of the kabbalistically structured God her/himself and so the first three words of Genesis can be transformed into with the beginning elohim was created.
Unified by Torah not Theology
The First Mishna
The microscopic examination of Judaism’s scriptures forms the bread and butter of its intellectual history since its rabbinic cast crystallized in the first centuries of the Common Era. The earliest rabbinic text of oral law, the Mishnah, begins, not with a verse, a statement, a law, or a theological assertion, but with the question: “When?” (m. Berachot 1:1):
“Where Are You?”
The Torah’s First Question
Judaism’s sacred texts however do not simply evoke theoretical questions that relate solely to textual integrity. Text and life merge in a crosscurrent of questions. If probative questioning lies at the very heart of the Jewish approach to God’s word and human conduct then what better model is there for it than His own questions? Though the first divine communication to human beings is a command not to eat of the tree of knowledge, the second is the curious question addressed by God to Adam in response to the violation of that command: Where are you? Yet Adam fails to answer the call (Gen. 3:8-10).
The Torah’s Second Questions
“Where is Abel Your Brother?”
The Continuous Loop of Torah Reading
Mimicking the Human Process of Discovery
Moses Succeeds where Adam Failed
In this case God’s seemingly tautological response of “I will be who I will be” (אֶהְיֶה אֲשֶׁר אֶהְיֶה; Exod 3:14) ensures that the questioning will never cease, for God is a being who is ever in flux with no fixed identity. God never is, but perpetually becomes, and so human beings must perpetually ask the questions to maintain a constantly evolving relationship with an elusive transcendent: Who am I and who are You?
- ...and what about Metempsychosis? Well, read this interesting article by Hacham Dr Isaac Sassoon: