22.02.

2017 THE STORY OF THE FLOOD YOU MAY NOT KNOW (III)

THE STORY OF THE FLOOD YOU MAY NOT

KNOW (III)
In Blog by Julia BlumFebruary 16, 201720 Comments

MORE ABOUT THE SHADOW

We had a very lively and active discussion after my last post, and I am grateful to everyone who
contributed and took time to write their comments. Before we move on, I would like to sum up this
discussion and to address the most important points that have been brought up.

Once again, I would turn to my favorite technique, PARDES, in order to examine the meaning of the
verse from the book of Numbers:

Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for
us: their defence (origin. shadow) is departed from them, and the LORD is with us: fear them
not.[1]

PESHAT: According to the Jewish tradition, the Peshat is the keystone to understanding scripture: If
we discard the Peshat the text loses its historical significance and meaning and becomes an empty
cup to be filled with whatever the teacher/interpreter wants.[2] It is also true that within the Peshat, a
passage can be figurative. However, there are certain rules to determine if a verse should be
understood literally or figuratively. For example, when the expression cannot be understood literally
i.e. when an inanimate object describes a living thing or, vice versa, life and action are attributed to
an inanimate object then the statement is obviously figurative (for example, in our verse, the
expression they are bread for us should be understood figuratively). The opposite is also true: when
a verse can be understood literally, it should be understood that way, and our verse can definitely be
understood literally. As weird, uncomfortable and inconvenient as it may sound, the plain, simple
meaning of these words refers to the Nephilims shadow: their shadow is gone!. As Dr. Michael
Heiser writes, if its weird, its important[3].

REMEZ (hint), we will recall, is the meaning at which the texts hint, although it is not stated
obviously.[4] Most translations render the word shadow here as protection, or defence thus
ascribing the implied meaning of protection. However, we can also read this text differently at Remez
level not as protection, but as an image (tzelem) of God (thank you to Robert Tobin and Dorothy
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Healy for pointing this out). Since the Hebrew words tzelem (image) and tzel (shadow) are
connected, it might refer to the idea that, unlike men, the Nephilim dont have the image (shadow) of
God within them: the image (shadow) of God is gone! Interestingly, this reading is also supported by
the fact, that in these words:
,
the word , their shadow (tzel with plural suffix) is
spelled exactly the same as the word image in Gen 1:26-27.

I also believe that there is an actual connection between these two levels: between the implied
profound thought that the imageof God is gone from the Nephilim, and a traditional belief held by
many cultures that creatures that dont cast shadow are not human.

The DERASH method, may I remind you, examines not only the main text that is being studied or
expounded but also any other sacred texts that are associated with the main text.[5] In fact, we
arrived at our current text from Numbers, because we used DERASH while studying the verses from
Genesis 6. If we compare these two scriptures (Genesis 6 and Numbers 13-14), we discover that
they actually support one another the verses from Numbers validate non-human heritage. I
absolutely admire the faith of Joshua and Caleb, but I can also understand my people there in the
wilderness not only were the people of the Land giants, but if they didnt cast a shadow, great
courage and a very strong faith would have been required to fight these people!

MEN OF RENOWN?

The next step in our research will be connected to the word ish ( )man. Genesis 6:4 tells us
that Nephilim were men of the name, or men of renown. The Hebrew word anashim here is a
plural form of the word ish. The meaning of this word is: man, person, husband. An objection
can be raised, therefore, based on the meaning of this word: if they are called anashim men
doesnt that mean that they were regular humans?

Once again, we will use Derash here. Of course, we have many places in Torah where the word ish
is applied to a regular man starting from Genesis 2:23 where this word occurs for the first time. Yet,
surprisingly, we also find this word used in some special cases, referring to angels or some kind of
divine beings. Let us look at examples:

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Gen 18:22 the men (anashim) went toward Sodom.

Gen 32:24 a man (ish ) wrestled with Jacob.

Gen 37:15 a man (ish) found Joseph wandering in the field.

We know that in all these cases the persons that the word anashim/ish refers to were not just men
they were divine beings. Therefore, we can conclude that in our case the word anashim doesnt
necessarily define them as humans either.

THE FALLEN ONES

By now, we know that the Nephilim were giants and not humans. But these giants were also evil.
How do we know that? Let us use some Hebrew again. The word Nephilim comes from the word ,
fall; a suffix im simply adds plurality, hence they were fallen ones. Having been born of corrupted,
fallen, satanic angels, Nephilim went on to fill the Earth with violence and wickedness and also to
reproduce after their own kind.

I love the books of C.S. Lewis. For a while the only book I read, besides the Bible, were the
Chronicles of Narnia. I find it absolutely incredible how Lewis was able to reveal profound spiritual
truth in these childrens fairytales. However, there was one thing I couldnt understand at that point:
why would he use all these mythological elements in his stories for example, why make the White
Witch very tall and explain it by her non-human origin? I didnt understand it then, but I can see now,
that even in this small detail, Lewis was still reflecting spiritual truths.

Next time, we are going to talk about the Story of the Flood: why God had to go to such extreme
measures as a global flood to solve the problem. However, there is something I want to say before we
delve further into this story. I have shown you the use of Peshat, and Remez and Derash, and all these
levels are wonderful and very helpful, but its only when we move to the Sod Secret/Mystery that
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we will really have all the answers and be able to fully comprehend this story. I know this from firsthand
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experience: I had been led to write my last book (Abraham had two sons) according to the Pardes
levels and it was only when I got to the last chapterSodthat He revealed His final message to
me. Those who have read this book will know that the Sod part is the shortest portion of the book, but
it is there that the final answers are given (if you havent read the book yet, click here to get
it: http://readjuliablum.com). The same is true about our story, so let us trust Him to reveal His secrets
in the due time.

[1] Num. 14:9

[2] Hidden Treasures, Joseph Shulam, Netivyah Bible Instruction Ministry, 2008, p. 24

[3] The Unseen Realm, Michael Heiser, Lexham Press, 2015

[4] I Hidden Treasures, Joseph Shulam, Netivyah Bible Instruction Ministry, 2008, p. 24

[5] Ibid., p.22

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