Mohaveh owes a lot to both Kabbalism and to Justin’s Book of Baruch. Justin’s work describes the twenty-four angels of Elohim and Eden as trees in the garden, the tree of life (Baruch) being one such tree. Each tree is paired with another (Baruch is paired with Naas, tree of the knowledge of good and evil) and each pair is divided by its primary affinity for either Eden or Elohim. Each angel is a self-contained enunciation and, as I read their being called ‘trees in the garden,’ all of those enunciations are kin to the model detailed in the Sefer Yetzirah.
Okay, well, if I had any questions whether I was on the right track with the last post’s experimentation, I don’t anymore. It has been a useful few days of vigorous communication, the sort where I am struggling to keep up with what is being relayed as I am trying to formulate some kind of response to ti. This morning’s dreams pushed me up early and writing, clarifying what the facial configuration meant, and then dropped something into my lap that, well, I’m not quite sure what to do with yet. The proverbial one to grow on, I imagine.
Yesterday was a good day in numerous small ways and one of them was following a little nudge to wander by the library. I walk by the new books shelf and the first thing I see is Divine Scapegoats: Demonic Mimesis in Early Jewish Mysticism by Andrei A. Orlov. After having just had a lengthy post about mimesis, it feels like someone dropping an anonymous note through my mail slot, so I picked it right up.
Following the tail of the last post, I want to turn toward the account of the Fall in Genesis, focusing on a couple of details. The first is that the creation of Eve is something of a capstone to the creation of animals. The second is that Eve is not given a name until after judgment has been passed on the Serpent, Eve, and Adam.